clowdis of dyrk poecy

Seamus Heaney - Aeneid Book VI

And now to continue, as enjoined to often,
‘In my own words’.

Not so much ‘Englishing’ Virgil’s Aeneid as casting it in a quartzy Scots vernacular, the makar Gavin Douglas engrafted onto his verse its own self-justification:

Quhy suld I than, with dull forehede and vane,
With ruide engine and barrand emptive brane,
With bad harsk speche and lewit barbour tong,
Presume to write quhar the sueit bell is rong,
Or contirfait sa precious wourdis deir?
Na, na, nocht sua, bot knele quhen I thame heir.
For quhat compair betuix midday and nycht,
Or quhat compare betuix myrknes and lycht,
Or quhat compare is betuix blak and quhyte,
Far gretar diference betuix my blunt endyte
And thi scharp sugarat sang Virgiliane,
Sa wyslie wrocht with nevir ane word in vane;
My waverand wit, my cunnying feble at all,
My mynd mysty, thir ma nocht myss ane fall.

Virgil is noontide sunlight, warmth, clarity of line; Douglas fends off scholarly carping by his admission that his own language must be a brangling charivari by comparison.  Latinity gives place to a thorny demotic, and the poetry is none the worse for that.  A familiar narrative of the periphery claiming cultural energy from the centre, at a historical moment - the early modern period - when the classical patrimony was up for grabs.  Here Douglas the northman is making his own bid for ownership of the European tradition, against its ‘sudron’ confiscation.  His address is thrawn and argumentative, his Prologues are exercises in flyting - he gleefully scourges William Caxton’s translation of the epic - and the whole is an extraordinary, Dr Moreau-style melding of text and commentary, which felicitously enacts its own mongrel hybridity.  (Dryden’s rendering stands alongside it as appropriately decorous: Augustan neo-classicism at its zenith, a model of bienséance.)  The Bishop of Dunkeld was the consummate zoon politikon, and the appeal to him of a translation of a poem explicitly concerned with the forging of nations, with political destiny and the travails and triumphs of the hero, seems obvious.  Caxton - for all his inadequacies as a translator -

..schrynkis nocht siclyke thingis to tell
As nocht war fabill bot the passage to hell,
Bot trastis weill, quha that ilke saxt buke knew,
Virgill tharin ane hie philosophour hym schew,
And under the clowdis of dyrk poecy
Hyd lyis that mony notabill history..

That ‘ilke saxt buke’ is the matter of Seamus Heaney’s last published work, who - as Douglas’s Aeneas, ‘ vision thydder went/By art magike, socery or enchantment’, down among the shades, given sanction by its “mythopoeic visions, the twilit fetch of its language, the pathos of the many encounters it allows the living Aeneas with his familiar dead.”  The density of the Book VI, image and incident imbricated tightly, its living impacted poetry, all lend it the colour and vividness of a Book of Hours; and Heaney’s control, his ‘command’ - in the word he used of Lowell’s poetic authority - compound the mournful beauty of the episode.  Heaney had mined the text at intervals through his career, finding in its mythic orchestrations a tool-kit of imagery and rhetorical postures.  In Station Island he converses both familiarly and awkwardly with his dead, in a pendant to Dante’s descent into Hell which, in turn, had its imaginative seed in Book VI.  A number of poems in Heaney’s last collection Human Chain are marginal glosses on Virgil’s descensus averno, eyed asquint through personal reminiscence: ‘The Riverbank Field’ and, most notably, ‘Route 110’ make tactful borrowings from the source text, not allusions - they are insertions, flagged as such - and it’s in the interface between myth and memory that the poems take fire.  The topoi and imagery of Heaney’s gleanings serve to make explicit how the closed ultimacies of a known, inhabited text put a spin on experience: it’s really a kind of augmented reality.  ‘Translation’ is to be taken as a ‘carrying over’ in a literal sense, from one reach of solid ground, across a floodtide of uncertainty, to another.  ‘No doubting..’:

..the solid ground
Of the riverbank field, twilit and a-hover
With midge-drifts, as if we had commingled

Among shades and shadows stirring on the brink
And stood there waiting, watching,
Needy and ever needier for translation.

(‘Route 110’, XI)

This section reels off from the exchange between Aeneas and his father Anchises, where the son expresses his dismay that the souls of the dead should wish to invest themselves again with mortal flesh and willingly return to the upper air.  Anchises thus describes how the spirit is barnacled with sin and decay, the ‘deep-dyed taint’, and only by means of a series of purificatory passes, a transmigratory cycle, will it finally earn its right to remain in the Elysian Fields.  Heaney has been greatly preoccupied with symbolic rites of purgation; with an ethical notion of ‘redress’ and  with poetry as a restorative to a world awry: “… the creative spirit remains positively recalcitrant in face of the negative evidence, reminding the indicative mood of history that it has been written in by force and written in over the good optative mood of human potential.”  In Book VI of the Aeneid, the annalist in Virgil - tasked with recording imperial history, of setting forth an official founding narrative - gives way to the memorialist and metaphysician, to the optative mood of souls bereft and questing, lost lovers, comrades-in-arms and fathers.

No difficulty for anyone to wishes to plumb the underworld; the doors are wide.  But the Sibyl adds the famous rider: “..facilis descensus Averno;/noctes atque dies patet atri ianua Ditis;/sed revocare gradum superasque evadere ad auras,/hoc opus, hic labor est.”  (In Heaney’s plain rendering: “That is the task, that is the undertaking.” - subtly different in another version which stands as the portal to his collection Seeing Things, slackens the cadence into the rangier hexameter of “..This is the real task and the real undertaking..”; closer to spoken utterance.  What the new translation gains in lapidary auctoritas, it loses in naturalness.)  The necronaut must find and lay hands on the golden bough as a votive offering to Proserpina, who will thus vouchsafe his safe return to the overworld.  When Heaney placed ‘The Golden Bough’ as the frontispiece to his 1991 collection, he made a gambit of this moment of heady risk, the payoff to which would be access to visions, newly in tune with his eagerness to ‘credit marvels’.

Imaginatively conferring on the dead a new field of motion and articulation, permitting us to view them on a plane of regard not previously given to us: both Dante and Virgil before him scale down ancestor worship to the small, unemphatic moments of exchange.  Virgil notices the delight of Aeneas’s comrades when they see him again: “..they want/His company, the joy of keeping in step, talking,/Learning why he has come.”  Old friendships are resumed, briefly, in the gloaming of the afterlife.  When Aeneas comes across Dido’s ‘dimly wavering form’ - “He was like one who sees or imagines he has seen/A new moon rising up among the clouds/On the first day of the month..” [my italics] - we are caught by the fetch of a yearning dream.  Aeneas speaks feelingly, but Dido doesn’t acknowledge even so much as his presence, showing “ sign of having heard, no more/Than if her features had been carved in flint/Or Parian marble.”  (Something of Paul Muldoon in that phrasal structure, there?)  Heaney, in ‘Route 110’, gently retrieves the disposatio of that instant, converting it to a scene of parting from his own past, but recording guilt and shame as Virgil does not: Aeneas’s abandonment of Dido was at the unignorable bidding of the gods, Heaney’s of the woman at the dormer window somehow less exalted, more humanly culpable.  But it is a private memory, pointed by the Virgilian reference, the circumstance something only to be conjectured at.  The poem itself - a fugitive engram, unstable and asklent - is the moon fading into daylight, as it pools inkily into another memory of pre-Troubles RUC patrols, obscurity breached by the punctum of light-marks - her face, the brakelights of Heaney’s car, swinging lanterns - and then to the gnomic cinch (a trademark of Heaney’s): “After dances, after our holdings on/And holdings-back, the necking/And nay-saying age of impurity.”

The Joycean ‘mythic method’ so similarly employed by Michael Longley in his latest work - Homer, in his case, being the touchstone - steads Heaney in an imaginative homeostasis, as in the midst of worldly catastrophe, the soul can cling to the deliverances of poetry.  Allusion to the classics has its nostalgic element, to be sure.  They are articulate shadowings, and they speak to a universality of human experience.  When the Sibyl asks Musaeus the whereabouts of Aeneas’s father, he replies: “..None of us has one definite homeplace./We haunt the shadowy woods, bed down on riverbanks,/On meadowland in earshot of running streams.”  This ‘placeless heaven’, beyond townland and locality, where the dead consort in extraterritorial bliss, may have its political undertone.  On the banks of the Lethe, “..a hovering multitude, innumerable/Nations and gathered clans” assemble in readiness to return to the world of the living, their memories wiped.  The possibility of communal redemption is held out here, but at the cost of radical loss of identity - that a tribe or polity can go on, yet transfigured.

In the first of his T.S. Eliot Memorial Lectures given at the University of Kent in 1986, ‘The Government of the Tongue’, Heaney says: “Poetry is more a threshold than a path, one constantly approached and one constantly departed from, at which reader and writer undergo in their different ways the experience of being at the same time summoned and released.”  A riverbank field, again: at once Lethe and Moyola and the fording-place between workaday reality and the diamond absolutes.


song of lights

Clive James – The Divine Comedy

W.H. Auden, in New York Letter (1940), appointed Dante the first of his cultural judiciary:

                                              So, when my name is called, I face,
                                              Presiding coldly on my case,
                                              That lean hard-bitten pioneer
                                              Who spoiled a temporal career
                                              And to the supernatural brought
                                              His passion, senses, will and thought,
                                              By Amor Rationalis led
                                              Through the three kingdoms of the dead,
                                              In concrete details saw the whole
                                              Environment that keeps the soul,
                                              And grasped in its complexity
                                              The Catholic ecology,
                                              Described the savage fauna he
                                              In Malebolge's fissure found,
                                              And fringe of blessed flora round
                                              A juster nucleus than Rome,
                                              Where love had its creative home.

Gravity and grace are the chief properties any translator would dearly wish to bring to the business of 'Englishing' Dante's great theological orrery of a poem. For while The Divine Comedy spans the dark backward and abysm of revealed time it possesses such resources of lyric intensity it can persuade us still that it is an account of a living act of (literal and moral) witness. Auden, intellectual gadfly as he was, much endorsed the theory of Christian redemption, finding consolation and intellectual subtlety in High Church ritualism, and the virtual cathedral of Thomist thought. Auden was a man in search of the Great Good Place – the City of God by any other name – so this shouldn't comes as any great surprise. The architecture of the Comedy might be forbidding to today's reader (the dead letter of doctrinal dispute hangs heavily over the work); but the predicament of the soul adrift – the drama of the lost - still can touch us. And how could it not? We're urgently pressed, too much of the time, to little effect, into negotiating the world and its cruelty. Dante, then, as spiritual navigator, his poem a throttling skyhook carrying him from the Pit to the starry heights.

In 'Conversation about Dante' the Russian poet Osip Mandelstam has given us an extraordinary critical tango with Dante, probably unsurpassed, certainly unorthodox:

If the halls of the Hermitage were suddenly to go mad, if the paintings of all the schools and great masters were suddenly to break loose from their nails, and merge with one another, intermingle and fill the air of the rooms with a Futurist roar and an agitated frenzy of color, we would then have something resembling Dante's Commedia.

T.S. Eliot claimed – hedging, somewhat - that a profound response to the poetry could just about precede any interest in the theology – the heavy stuff could come later. (The scholarly Dantean might still argue the merit of acquainting yourself with the background matter.) And Clive James would make much the same insistence: the language itself is the clew to the labyrinth, the poetry the existential dividend – the saving grace. Dante's Italian – even to the non-specialist – clearly gains from an extraordinary fluidity, and many of its special effects depend on qualities inherent in the language; and so out of reach of even the most ingenious translator. Fulsomely endowed in rhyme, the Italian vernacular permits a hummingbird-wing meshing and unmeshing of sound and meaning: even a glance at a line of the verse will tip off the alert reader that the most adroit translation necessarily, unwillingly subjects itself to a self-denying ordinance. So a decision faces the translator of the Comedy from the outset. Terza rima contributes to the velocity of the poetry but, with the odd distinguished exception, isn't much served by the genius of the English language, say. It manages to attain a forward thrust while casting an eye backwards. Each tercet holds within itself the stem-cell of the lead-rhyme in the next, generating the feeling that the verse-movement is also ascension. (Dorothy L Sayer's version fairly mangles the English while trying to preserve the formal physique of the Italian.) Narrative – one thing after another, a step at a time – fuses with exaltation – the soul's slow rise.

Clive James opts for something different, a technical choice that alters the tonalities and movement of the verse altogether. He plumps for rhyming quatrains, and what he loses in swift unencumbered elegance he gains in a kind of moral heft, a stateliness; James's is a Comedy meant to be taken as a reminder of the poem's cultural durability, that its currency and vitality are constants yet.

The Divine Comedy is the precursor of the whole of modern history,” James writes, “and I hope this translation conveys enough of its model to show that [Dante] forecast the whole story in a single song: a song of lights.” The blood-boltered troughs of Hell are visionary glimpses of Treblinka and Kolyma, of the killing fields. The luminous geometry of the Paradiso, however, is a shot at pure aesthesis, the bodily self discarded in a perfection of music and light: trasumanar, indeed. Most recent translations of Dante have stuck to the Inferno, perhaps for its slaughterhouse melodrama, its raw physicality, its grounding in the world of political violence – more straightforwardly relevant to our modern sensibility. (Rolling news that stays news.) James's bid to muster his energies in rendering the three cantiche as a whole is a bold one, a worthy one, honouring Dante's intent. Eliot observed in writing of Dante: “The experience of a poem is the experience both of a moment and of a lifetime. It is very much like our intenser experiences of other human beings.”


critic, interrupted

James Wood – The Fun Stuff

Ex cathedra pronouncements on the state of literature are gratingly at odds with the democratic spirit of modern Western culture. An Arnold or a Leavis would find themselves on the back foot, in a climate in which the Canon has been disparaged and dismantled by the academic soixante-huitards, and to contend for the intrinsic elitism of art is to confess to one's political bias. A fuzzy left-liberal consensus has made the expression of value-judgements somehow, at best, suspect; a matter of reactionary tendencies and ill-concealed disdain for the popular accessibility of the arts, creeping unbidden into neutral debate. As if to argue that some works will inevitably be better than others amounts to a self-betrayal, letting slip clues to a High Toryism of the spirit. (No coincidence that this wholesale enfranchisement of literary culture has portended the non-appearance of another Lionel Trilling, say.)

James Wood emerged as precisely the kind of heir-presumptive to F.R. Leavis at precisely the moment when the distrust of the critic-as-aesthete had become so rooted in cultural discourse, that he seemed almost wilfully retrograde. Marxisant scholars like Raymond Williams and politically engaged savants of the sort best exemplified by Edward Said had among them contrived to make any discussion of culture that wasn't au fond political appear faintly absurd. Criticism was to be a perilous negotiation with power structures, a demarche in the extra-literary sphere. Whereas 'traditional' criticism - hidebound, reactionary - was reduced to a mazurka of mendacities. Said, for one, could elucidate the rhetorical and narratological strategies of Conrad as deftly as Lionel Trilling; but this was in the service of a broader political vision. A critical reading uninflected by some form of political emergency was fluff. Moralism of the Leavisian stripe - involved in an examination of what constituted a good life well-lived - yielded to a more expansive theory of literature, founded on principles drawn from the radicalism of the sixties, progressive, disaggregrative, angry.

A refusal of this fundamental orientation seemed perverse, ideologically unsound. But James Wood wrote out of the rejected mode. The Broken Estate, his first collection of essays, was written under the sign not of political activism, but was theological in its complexion. Its seriousness gestured not towards a horizon of revolutionary violence - or even Comtean social melioration - but towards an idea of literary fiction as the disjecta membra of a universe from which God had been summarily evicted.

That fiction at its highest pitch could reinstate the meaningfulness and purposiveness of the human enterprise - when such an earnest had been forsaken with the death of God - was the ground-bass to Wood's critical arias. His concept of Realism was given point by a curiously secular faith: there was something 'miraculous' in the capacity of a writer to convey intelligibly the hazards of experience, in the artful contrivance of recognitions. The novel could plausibly tack between antinomies - and gently teased the reader into a state of 'belief' that rehearsed or shadowed the belief of the religious adherent. Its manoeuvres were those that drew on the same psychic attitudes adopted by the believer. Fiction - because it doesn't commit us to the doctrinaire, can say 'Yes, but..', can aid us in spanning contrary experiences of life (meaning modulated with meaninglessness) - is the preeminent art-form: a complex fugue of granite and rainbow. Wood read, in The Broken Estate, through the mesh of a reluctant agnosticism - like a phantom limb, the religious impulse is still obscurely preserved in us; we still turn heliotropically to a vanished source of light. There could be no doubt that Wood wished to be taken au serieux - these essays are gristly with earnestness. They invited us into the cathedral hush, the contemplative stillness that serious art requires of us. In The Broken Estate much of Wood's energies are given over to illustrating, as with Virginia Woolf, that the "novel acts religiously but performs sceptically." (This from the Introduction to the collection: possibly a post hoc rationalisation - as, arguably, the succeeding essays don't quite fulfil it.)

Contra the po-mo theorists and practitioners, for Wood it remains an article of faith that the novel can lead us back to reality. We've grown so accustomed to the conventions of the novel - plot and character chief among them - that we need to be reminded that something essentially uncanny is at work when we offer ourselves to the virtual staging-ground of the novel. The attentive reader moves silently through a tenement of occupied rooms, a spectral guest, in a kind of espionage; the novelist having brokered this delicate relation between the woman reading and those peopling the work. 'Ensouling shadows', Hilary Mantel called it somewhere. And when fiction too obviously displays its pneumatics - as in the immaculately crafted but sterile work of Ian McEwan - James Wood will flag up the failure of the effect. The novelist, 'that free servant of life', must steal a march on the hardening of literary form into convention, as Wood reminds us in How Fiction Works, must be latitudinarian in her use of the familiar toys of the craft, and always be primed to swerve away into 'lifeness'.

Wood's militancy - a severity that occasionally calls to mind Leavis - has drawn fire from various quarters. His negative manifesto 'Hysterical Realism' strafed the literary practice of a group of writers for whom energy and a hurtling headlong Tiggerishness was the prize; and Wood found this all so much indiscipline, self-indulgence, a scouting of the responsibilities of the art. Rather, patience and considered judgement must invest the novelist's endeavours, a steady authoritative attending to the sometimes near-illegible signatures of motive and action. Wood was coming to seem Master of the Rolls, inhabiting the pages of the tonier literary magazines: as Salman Rushdie sniped from his memoir Joseph Anton, Wood was a Procrustes, mutilating the novels he criticised the better for them to fit his preconceptions of what the form should be.

Both The Broken Estate and its successor The Irresponsible Self were assemblies of book reviews published elsewhere. Few reviewers carry sufficient heft - in terms of the unity of their concerns or stylistically - to justify such consecration: most are vaguely in hock to publishers' PR machinery, and the copy itself is a spumante of critical cliches. One hopes that Wood has a book-length critical study in him; but his collections are distinguished by a binding coherence and common interpretative emphases, marbling these pieces with what we might gingerly term a metaphysical patina. Characterisation in the novel bears a decided share in this, for Wood. Those moments in fiction when a character suddenly slithers from under the net of authorial control, when the representation of self to the self locks into brilliant focus; agency depicted as richly and fluidly as we ourselves experience it; and an Emma Woodhouse emerges as a self-reflective being, in all her contrariety - those moments are the dividend of cleaving to literary realism. Wood identifies Shakespeare as the great innovator here, casting aside the stiff brocade of stage-rhetoric and permitting his personae the full dignity of self-awareness; such that we meet them as autonomous selves, by turns opaque and translucent, clean-edged and blurred, governed by discernible motives and bafflingly motiveless. The realist novel took instruction from Shakespeare, grasping that within its scope should come the portrayal of persons as ragged hives of impulses. The 'irresponsibility' that Wood talks about - prompted by his reading of Coleridge's reading of Shakespeare - announces itself in the 'drift' of a literary character into her own kind of self-appropriation: not as the mannequin of the novelist, nor as a cipher of the novel's overt concerns; but as an entity imbued with something close to awareness - crucially, though, to which the reader is privy. Technically, the most effective device for this eavesdropping is free indirect style, in which the character's perceptions and the stipple of thought are rendered, so lightly as not to mar the image. It permits a moment of unflawed communion with the character, possibly one whose strangeness might be rebarbative. Here the ethical implications of Wood's critical stance are at their most emphatic. In the literary parlour game of briefly "inhabiting the wilderness of another's soul", we're tutored in the often taxing business of empathy. We must give the otherness of others its due, however it may unsettle our own self-regard.

Other readers of his new collection The Fun Stuff have detected a slackening or lowering of pressure. But the title of the book - which may have given rise to this supposition - is more a wistful acknowledgement of Wood's own limitations; more about what he cannot do, and where he cannot go, than programme notes for the book at large. "For me, this playing [Keith Moon's exuberant drumming] is like an ideal sentence of prose, a sentence I have always wanted to write and never quite had the confidence to: a long, passionate onrush, formally controlled and joyously messy, propulsive but digressively self-interrupted, attired but dishevelled, careful and lawless, right and wrong." To be less buttoned-up, less diffident, and to attempt something riskier, creatively: but the musician in his ecstasy of self-forgetting remains for Wood the figure from a daydream. The critical beadle is back on duty in these essays, not quite so unforgiving, but with his accustomed sharpness of eye and the glinting panache of his prose. Odd that Wood should write of lacking confidence, when he can collar Cormac McCarthy for a tricksy dalliance with theodicy that never quite comes off, never convinces. Or can mildly chide Alan Hollinghurst for slipping into the register of a cheap novelette. Indeed, the essay on Keith Moon that opens the book – where you might take it as a keynote to the rest – seems not, in fact, to orient the reader toward the themes of the remainder at all.



Sifting his thoughts, idly, as if he had all the time in the world. The uninsistent English rain spattered the window. Dove-grey light disclosed a woman stepping briskly over the pavement, holding up an umbrella as freely and naturally as if it were her own hand that had bloomed, fingers lengthening to spokes, the webbing swelled to a fat dome held above her cropped head. Elementalist. The private garden on the other side of this residential road – bounded by a speared wrought-iron fence – was brilliant, bejewelled in its greenery, shining in the fresh wet. The woman crossed over, lightly, as on tiptoe. She carried her head high, with unemphatic elegance. The rain intensified a touch, and he could hear it through the glass, like cloth tearing.

She sidestepped a slow-crawling car, made the other side, continued. The sun was shy behind a grey swagged cloud. Larissa moved pantherishly, commandingly, it seemed to him – something flamed in the pit of his belly as he watched her approach. He realised his coffee cup he still held was empty, and placed it on the whatnot.

His whole week had been funnelling down to this moment. The succession of days were only a kind of vestibule, and waiting seemed the dominant activity, even if he'd been doing things. Even if his body had, filling up space, moving through rooms, among people. Meetings at vast deal tables under the gaze of ancient magnates hung on the oak panelling. Hurried discussions in stairwells. Lunches in pubs. And now, with Thomas Tallis issuing from the sound system in this Bayswater flat, everything else just fell away. A week of irrelevance. Absence as a hook in the viscera. Larissa drew parallel to his ground floor window, striding by, shot a brief wave at him in passing. Then she was at the door.

“You haven't been waiting all morning for me?”

He shrugged, smiling. Spem in alium flowed out of its material envelope and resolved into silence. He stood looking at her, as if her every feature hadn't been imprinted on his mind, giving a bias and tilt to his thoughts. She wore a light summer jacket and pencil skirt, her erect slenderness making the ensemble neat and practical. She had always this quizzing air, of being on the point of asking a question from which universes of meaning would rush. The slight cleft chin delicately pushed forward, the nimble provisionality of her attention. She folded up her umbrella and lay it against his desk.

“You've got me for an hour,” she said, and he could only nod idiotically. Unfussy, smartly shedding her jacket, Larissa crossed the floor, the carpet with its worn nap and wine stains; sliding by the work-table with its coppice of papers and books. She was before him, and straightening the open collar of his shirt. His breath came levelly, unfaltering, yet his heart swelled with delight.

The sunlight in its generosity lent highlights to her temple, her cheek, her jawline – her left eye caught and held it, the iris glowing green. Her boyishness – that gamine slightness mildly undercut by the discreet never-neutral contours of her hips and breasts – made all the keener the charm and charge of her physical presence in this musty room. He should offer her something, a coffee. But he really should drop to his knees and praise her. But he stood there, simply. She waited for him to speak. Reality split and branched, and multiple shards of possibility sprayed outwards from this still centre. A refuse collection truck nosed along the road outside; the brutish and uncontainable thrum of its machinery filling its sheer tonnage transmitted itself to the room. He felt the flicks and dabs of her appraising gaze on his face – he never could bear such close examination, but it was an intelligent scrutiny tendered in simple honesty, and he allowed it, when with anyone else he'd have turned his face away. The image thrown back by a mirror always appalled him. The haggard, care-worn face – that time had gouged and pitted - thus presented seemed not to be his, more the rude carven mask of a witch doctor, features a primitive daub, scabbed, cracked, awful! He wanted to – but could not – tell her how great was the gift of his not turning away, an intimate benison that resisted speech. (But wasn't the obligation in the circumstances to tell everything?) The faintest allusion of a smile browsed her lips. He marvelled at the steadiness of her gaze. In the card-shuffle of those seconds, he was the young man of twenty-five years ago – the blithe seducer, assured that to want was to have. Did she have an inkling, that she had this restorative power? Or was that the ultimate surety of her charisma, being unaware?

A London hour. Pigeons capered on the low garden wall, scruffy loiterers. The vast unending slipstream of urban life pressed invisibly against the glass.

She said, “Let's have something a bit more appropriate.” - and bent to where the sound system crouched. Brittle clatter of CD cases. Ruminative humming and muttering. The pricked bubble of an 'Oh!' And the soundless This! declaring she'd made her choice. Larissa popped the disc into the player, raised herself in a touching knock-kneed way and turned to him once more. She flattened her skirt with deft hands, brightly challenging his immobility with a broad smile that enhanced that naiad quality of hers. “Now,” she said, “we've got to get you to loosen up!” Those hands were cool and dry in his. Willow wands. The music came from the speaker like an animal emerging from a brake, quiet, a dainty tremor at first. Waltz time. (Even as she moved to embrace him, Larissa was widening the floor space with the toe of her court shoe – her natural economy of grace.) These preliminaries gave him the time to reflect a little – not 'think' as such, but a wordless medley of impressions and unformed notions, held in suspension yet gently drifting – on the conspiracies of chance that had brought them together. An autumn day, the livery of reds and browns and yellows edging the urban streets, sodden yet somehow grand, as the year gathered the last days within itself – dashes through the rain from one doorway to another – Coldplay on a taxi radio – a stray dog, its fur daggled and dripping, with such a candid sorrow in its shining eyes that he had to let it in... (She shook his hand when they met, he remembered – and it still had that lightness.) Our minds seek to engineer these fables of consequence, where seeming randomness is retrofitted to serve our deeper instinctual need for a narrative line, for alembicated meaning. That life should feel plotted in a shapely way, is a universal prepossession: we need it to be so. He mourned for lost time, sitting alone, a paperback neglected on his knee, gazing out. Hours, days, weeks, irrecoverably gone – and they'd barely touched on his awareness; their value known only afterwards. He understood why people craved .. what was the term? .. 'peak experiences', happenings as blazonry. And, in these terminal days, Larissa brought with her the promise that the memory of these hours would be impressed deeply in his mind. A dancer resetting time with her movements, the fullness of it could make you weep...

“Tread on my toes,” Larissa was saying, “and you lose points.”

“I'll try my best not to,” he said with a twisted grin that closed his eyes. Said with a grainy tongue. “I found a shop dummy in a skip the other day. Almost – almost – picked it up and took it home. As a practice partner.” She chucked him under the chin.

“Would've been just as good as me.”


Revolving slowly on the spot, their bodies as close as lovers' but girdled by that chaste compact that understands that nothing more is intended, nothing more will result from this physical nearness, than the bodily expression of sexless pleasure. And he did tread on her toes from time to time – she'd yip with mock distress, and he'd apologise and pause. His clumsiness had become vaguely ritualised, and her adoption of the tutor's role – with its happy blend of hope and exasperation – suited her queerly – as did her unemphatic acceptance of power between them. He turned at her prompting like an ancient, barnacled sea vessel, with Larissa as the gently urgent wind.

These moments are their own guarantee.

The room had darkened as the afternoon wore on. Indeed, the light had lost that charmed translucence of earlier, a bleakening that vaguely plucked at his gut, as if to remind him that the hour would end and she'd leave. Still he made his ungainly revolutions within the pivot of their standing. And her bright boyish face pressed its encouragements on him.
Music fused them bodily and made an improvised grace. Larissa beamed at him when, for a few magical moments, their accord was perfected, and it felt like dancing. Corseted by his clumsiness as he passed through the workaday world, now he issued a snub to gravity. It was good, it was right – it lengthened his bones and turned his skull into an origami cube, aerated. But the worm was in the bud. Larissa's face had taken on an pixellated indistinctness, though it was never so close to his. Earlier he could see each eyelash, and the gold flecking in her iris. Now her eyes were watercolour daubs, runny and grey-black. Her mouth smeared by a thumb. Her face – formerly a dainty heart-shape – fattened and rippled, the chin like a pendulous ooze of melted tallow... Frosty creepers stole up his spine. The space behind her head became a Gerhard Richter frieze, horizons of undetailed colour. “How … more … turning … able?” - She spoke as from the depths of the sea.

Poliakoff released her, letting his hands drop like hung game to his sides. His chest felt cased in tacky soap, and he could feel his pulse ticking in his neck. She was there, whole, a sweet signature of puzzlement on her face. He stepped back from her, shaking his head. “Too.. too much..” - words as wood shavings, dry, curling to the floor. She recoiled in those brittle seconds, from the pain on his face. From the howl that was ribboning then ballooning from his mouth.


decline and fall

Martin Amis – Lionel Asbo

Is Martin Amis a prose stylist too heavily mortgaged to his own style? It occurs to you, reading his new novel Lionel Asbo, that the trade-mark melopeia of his language really isn't equal to the celebrutality of modern England, its grotty decadence – too mannered, too prone to devolving on itself lyric finesse; well-tooled, when so much that it wants to describe is shabby, rough-edged and maladroit. Dickens could ascend to the High Style when the fit was on him, but his style was, au fond, born of low-slung journalese, siphoning its energies from the vernacular. Amis – reaching for a Dickensian amplitude and gusto – seems instinctively to revert to a miniaturist precision, a delicacy of registrement, that is almost, yes, Austenesque. And somehow wanly apolitical. The lovely mellowness of his previous novel The Pregnant Widow owed itself in large part to the four-ply style, a pitch and poise in the line, balance in each perfectly chased sentence. What a state-of-England novel needs – and Lionel Asbo doesn't have, regrettably – is a kind of in-built preparedness to destroy itself, a cannibal language, self-consuming, rabid as society is rabid. A rhetorical stave like this one might or might not be an effective bit of writing, but it's unassigned écriture– where is 'the world of the manifest', as Amis calls it?:

In Diston – in Diston everything hated everything else, and everything else, in return, hated everything back. Everything soft hated everything hard, and vice versa, cold fought heat, heat fought cold, everything honked and yelled and swore at everything, and all was weightless, and all hated weight.

British culture in the main is an anti-poem, a consumerist Cloaca Maxima, an unholy orgy of money-grubbing, vulgarity and bottomless hypocrisy. The literary – capital 'L', as Amis would understand it, as a value-system among other things – has been all but extinguished. Every novel must be its own valediction. No more Dunciads. Now get out of that.


whisper music

Craig Raine – T.S. Eliot

There were hints and mutterings of his prejudices; but with Anthony Julius's T.S. Eliot, Anti-Semitism and Literary Form, the charge was set forth aggressively. Eliot's sovereign standing had gone unchallenged for a generation or two, his pronunciamenti acquiring the weight of orthodoxy in the literary world. His poetry of negation spoke to a shared spiritual rudderlessness, as he searched painfully for meaning in a desacralised universe: Eliot, ..”a poet of apocalypse, of the last days and the renovation, the destruction of the earthly city as a chastisement of human presumption, but also of empire.”
      So Frank Kermode, in his Sense of an Ending. “He had his demonic host, too,” Kermode adds; “the word 'Jew' remained in lower case through all the editions of the poems until the last of his lifetime, the seventy-fifth birthday edition of 1963.” Julius levelled against Eliot the gravest of accusations. Insisting that the anti-Semitic insults weren't merely blemishes on the poetry, but actually somehow nourished it, he argued that Eliot's work was enhanced by malignity: hatred was its lymph. The boldness of Julius's position still might give us pause. But it convinces only insofar as we accept anti-Semitism as something more than just a regrettable psychic kink. Julius wants to impress on us that in Eliot it was programmatic. (James Wood described Julius's study as “ unstable book about an unstable subject; reading it is like watching a maniac trying to calm a hysteric.”)

Over a decade later the intensity of the controversy has waned, and it's a nice question as to how damaged by it Eliot's reputation finally was. As the poetry of Philip Larkin can no longer be read quite innocently – the same covey of critical shrikes as have set upon Eliot saw to that - so are we obliged to make certain readerly concessions, greater or lesser, as we examine Eliot's work. Craig Raine has defended Eliot from the kick-off, holding that the documentary evidence for his anti-Semitism is inconclusive, that his poetics militate against mere self-expression, and that we cannot uncomplicatedly infer the personal from the subtle play of the poetry's language – which, after all, works with involutes of word, tone and image that require careful parsing.
      Reading the poems as encoded autobiography is fraught with difficulties, anyway – especially with so continent a man as Eliot appears to have been. Hints and guesses are all we have to go on, if we follow that tack. Raine detects in the body of work a theme which does lend itself to critical scrutiny, however. (The alleged anti-Semitism is reserved for an appendix.) He traces 'the figure in the carpet', the unifying strain of thought that pulses faintly through the poetry, a poetry haunted by the 'failure to live', vital spirits throttled and the seedless diversion of emotional energy: more prosaically, “the cautious circumspection of our sluggish hearts.” From the strange études of the earlier work to the visionary hymnody of 'Ash Wednesday' to the chamber music of Four Quartets, via the penumbral jazz of Sweeney Agonistes, Eliot contends with the inertial drag of matter, the grotesquerie of the body and the wager on transcendence – all refracted through an obscure personal vision, and Raine's account is by no means the full picture.
      Matthew Arnold's poem 'The Buried Life' is the crib-sheet by means of which Eliot grasped this elusive theme. But Raine asserts rather than argues for its importance to Eliot. The poem itself is an reflection on spiritual blockage and the impossibility of true intimate contact: “And long we try in vain to speak and act/Our hidden self, and what we say and do/Is eloquent, is well – but 'tis not true!” - to which Eliot's answering cry redounds: “It is impossible to say just what I mean!” 'The Love Song of J Alfred Prufrock' is a poem 'about' a soul hamstrung by convention, by caution; and its goading awareness that life, for others perhaps, is yet brightly unconstrained – something fuller, richer in reserve for others. (It evokes, as Hugh Kenner has it, “..a nervous system snubbed by the Absolute without committing [itself] as to whether that Absolute is the moral rigour of an implacable Creator or the systemized social discomfort of a Boston tea-party.”) Raine's key insight, the 'animating idea', is that this psychic deadening haunts the oeuvre. “In the early poetry,” he says, “the idea is animated by all of Eliot's young man's savagery, all his militant hatred of sentimentality, all his aggressive insistence on what we really feel – how unpleasant that can be, and frequently how meagre.” True, we find in Eliot's work a whispering gallery of unmoored selves, all more or less unfinished and subject to a variety of suppressions. But it's a flimsy, trivial notion of Raine's, creating the illusion of some mystery brought to light while doing nothing of the sort. With equal justice could you claim that the buried life was Larkin's master-theme. There is more to Eliot than this.
      'Unpleasantness' is something Raine responds to with a wry delicatesse. He warms in Eliot to the poet's willingness to acknowledge the ill-favoured and the damaged – the conventionally unpoetic: the quatrain poems are doodles of disgust, and 'Hysteria' registers the speaker's fear and loathing of female sexuality with a stiff-necked deadpan: “I decided that if the shaking of her breasts could be stopped, some of the fragments of the afternoon might be collected, and I concentrated my attention with careful subtlety to this end.” (If the critic seeks a common thread uniting the poetry, he might do worse than examine the instances in Eliot's work of such rejection of our creaturely selves, mired as we are in the gnarl of imperfect matter.)
      But a close reading by Raine is really a crabwise apology for his own practice as a poet. His criticism - interpretative frottage, really - gloats over the verbal detail in Eliot's poetry, skimping on a dimension which places it in a very particular socio-historical 'spot of time'. (Tom Paulin, by contrast, has suggested that 'The Waste Land' is a 'Keynesian epic', shaped in part by Eliot's engagement with J.M. Keynes's Economic Consequences of the Peace; and Eliot was a writer “..impelled by the currents and extremities of the social moment, pushed and pulled by history.” The 'corporate raider of English poetry', as Paulin has it, “...also expresses despair and anger, courage and idealism in what is really the greatest poem of the First World War.”) The peculiarity of its address, its unforgettable cadencing, the micro-transactions at the level of the line between the seedy actual and the exalted: all this somehow contributes to the enduring mystery of Eliot's poetry, and why it should still affect us.


overlord of the spaces and the silences

Hilary Mantel – Bring up the Bodies

One of Mantel's minor characters, the courtier Thomas Wriothesley voices what we may take to be an epitome of this novel and its predecessor Wolf Hall:

All our labours, our sophistry, all our learning both acquired or pretended; the stratagems of state, the lawyers' decrees, the churchmen's curses, and the grave resolutions of judges, sacred and secular: all and each can be defeated by a woman's body, can they not? God should have made their bellies transparent, and saved us the hope and fear. But perhaps what grows in there has to grow in the dark.

Mantel's Cromwell novels depict an extraordinary moment in English history – when the birth of the nation-state was bound up with the fortunes of two women, one discarded and damned, the other bearing in her belly the hopes of the succession. Katherine, the queen that was, is under house arrest, sequestered in a moated grange; Queen Anne, having given birth to the Princess Elizabeth, awaits the arrival of a male heir – while King Henry and his stewards contrive finally to assert the sovereignty of England, effecting the decisive break with Rome, and forging the modern nation almost by a kind of inadvertence. Indeed, if there is a subtext to these novels humming beneath their narratives of courtly intrigue, it's that of the advent of the Modern, a political settlement recognisable to us today:

But chivalry's day is over. One day soon moss will grow in the tilt yard. The days of the moneylender have arrived, and the days of the swaggering privateer; banker sits down with banker, and kings are their waiting boys.

Thomas Cromwell is the ultimate arriviste: a blacksmith's son, a roaring boy from Putney, schooled in the violence of the underclass; all of which left him formidably resourceful, proof against the buffets of circumstance. He emerges in these novels as peculiarly 'modern' – in the matter of his political realism, his pragmatism and his tactician's genius. But Mantel purposely departs from the conventional portrait of Cromwell as the ruthless enforcer, and by means of the free indirect style, ushers the reader into the moment-by-moment of his conscious awareness. You're Cromwell's secret sharer in these pages. Placed among the contending voices of the privy counsellors, the court hirelings and ladies-in-waiting, Cromwell can instantly assay the charge of implication in any given encounter. He misses scarcely anything, is perhaps almost a novelist in the Jamesian sense – one on whom nothing is lost. Mantel shows us his household at Austin Friars, full of devoted retainers and promising young wards, Italian merchants and fugitive scholars. (He can recall the position of the pieces in a chess game abandoned years ago.) Yet he was capable of hounding Thomas More to death; and would do yet worse to those men unfortunate enough to have been snared in Queen Anne's adulteries.

Bring Up the Bodies follows on immediately from the close of Wolf Hall. (The first sentence comes with a strange visionary flourish - “His children are falling from the sky.” - enacting the doubleness with which we are to view much of what occurs later, both at the stylistic level and on the plane of plot and character: a stark surreality that, very briefly afterwards, accords nicely with the novel's covenanted realism.) Mantel brilliantly evokes the fevered conveyancing of information among the principal actors – all are spies in this 'dripping web of court patronage', where a throwaway remark can later carry huge significance. The royal entourage is a brocaded cavalcade of mannered politicking and whispers behind-doors. Intelligencers all, the various figures who haunt the king's presence are each engaged in a decorous negotium. Cromwell, 'the overlord of spaces and the silences', is alert to the vulnerability of truth to corruption, and comes to use it to his advantage:

What is the nature of the border between truth and lies? It is permeable and blurred because it is planted thick with rumour, confabulation, misunderstandings and twisted tales. Truth can break the gates down, truth can howl in the street; unless truth is pleasing, personable and easy to like, she is condemned to stay whimpering at the back door.

Mantel explores the idea that law-court truth and imaginative truth are irreconcilably at odds. The chancery-truth of the diplomatists and the lawyers is a chill abstract of 'the poet's truth' exemplified by Thomas Wyatt, whom Cromwell admires as his antitype: “A statute is written to entrap meaning, a poem to escape it.” As the novel progresses Mantel enlarges this theme – suggesting why Cromwell spared Wyatt from the king's wrath. The novel's language shivers exquisitely between a disciplined plain style (the historic present is used quite disarmingly to effect the palpable immediacy of the unfolding action) and subtle dabs of lyricism. Mantel has contrived a style at once lightsome and precise – the innovation of Wolf Hall was in the rendering of progression d'effet with economy and vital movement. The prose is charged with a fleet effervescence that makes it compulsive without showiness, richly appointed but not clagged with 'local colour'. Not the language of historical fiction as we've come to know it, with its clumsy heritage ventriloquism; but a pliable instrument that permits Mantel to eavesdrop on Cromwell's inner life. Bring Up the Bodies is a fine novel, with its dramatic torque and cold-eyed meditation on power – and Mantel's Cromwell one of the most arresting central characters in recent fiction.