Yesterday, a superb day, though already unpleasantly warm. For the second time I go to the Bonnard exhibition. This morning I found my notebook entry from 14 February 1998 about the last Bonnard exposition in London. I was more easily satisfied then. I find pleasure in the high-key broken colour palette, but unlike twenty years ago, it is now the gracefully decomposing still-lives I find most mesmerising.
Looking through my photographs of Maria Gabriela Llansol’s Lisbon library I spotted Stefan Zweig’s Balzac, Dickens, Dostoevsky book. I’ve read little of Zweig, deterred mostly by the scale of his oeuvre. Being a completist I have an irrational nervousness about being drawn to writers with monstrous bodies of work, also an idea that if he wrote so much, a lot of it must be mediocre. Surely? I read enough of the Balzac, Dickens, Dostoevsky book online to be compelled to reread Le Père Goriot (Dr. Krailsheimer’s ‘generally accurate’ translation) until 4:00 A.M. Devoted to Balzac in my twenties, and on my fourth or fifth reading of Goriot, it fascinates me how my reading of Balzac has changed since my youth; how much more real his creations seem now I’ve met such ambitious, venal people outside of literature.
In the Isabella Plantation, I read Mircea Eliade’s Journal I, 1945 – 1955 (translated by Mac Linscott Ricketts). Sitting on the bench in the sunshine, in this quiet woodland garden, surrounded by the first flowering of the Japanese azaleas, sensing for the first time the imminence of another summer. Where is it that Dostoevsky writes of the possibility of our realising a form of existence which one could consider “heaven” on earth? Later I looked it up, but at the time I was pleased not to have brought my mobile, and given in to the urge to follow my train of thought online. I stayed in the moment and was able to spot a Kirin, the pale, pink flower within a flower.
Mircea Eliade’s Journal is mainly a series of everyday reflections on books, artists, memories of Romania and observations on life in Paris during the post war days. They are intelligent and precise, and I’d like to read all four volumes, and perhaps his autobiography, being interested to know more about his time in Asia. If you know Eliade’s work, perhaps you could suggest what of his work is worth reading. I realise that I’ve lost interest in stories, preferring fragmented narratives, journals, works of philosophy and poetry.
There are times when my reading goes into a self-cancelling tail-spin, most often when a book sends me off tracking allusions and word origins. A single word can lead me to multiple volumes in the grip of excited etymologising.
Many curious words turn out be rather dull etymologically, but occasionally there are the thrills of the exotic. Fernando Pessoa writes, “After I’ve slept many dreams, I go out to the street with eyes wide open but still with the aura and assurance of my dreams.”
Although the etymology of aura is quite diverse, it commonly refers to the perceived halo surrounding an object or figure. Russian occultist, Madame Blavatsky, whose disciples included William Yeats, defined aura as a “subtle invisible essence or fluid that emanates from human and animal bodies and even things,” or, “a psychic effluvium.” Walter Benjamin used the word differently in his essays on Dostoevsky’s The Idiot, writing of its protagonist, Prince Mishkin, “he is surrounded in a quite unobtrusive way by an aura of complete isolation.”
Surprisingly its origin is not from the Latin auris, from which we get aural, even though a less common use of aura is to describe the premonitory sensations that come before an epileptic fit, with occasional auditory hallucinations such as hearing music of words. Dostoevsky wrote of “ecstatic aurae” preceding his first epileptic seizure and recurring verbal and nonverbal auditory hallucinations, including the sound of someone snoring. (Freud controversially argued that Dostoevsky suffered not from epilepsy, but neurosis.) My OED asserts that aura is from Greek and Latin for breath and breeze. We could be said to breathe aura, to absorb it into our body, which is how Pessoa appears to embark on his walk, sustained by his dream aura.
In Oranges and Peanuts for Sale, Eliot Weinberger writes, “The writing of writers tends to last longer than standard literary criticism, and not only because it is better written. Critics explain their subjects; in writer’s books, the subject is explaining the author.”
A short shelf of writers writing on writers that forever changed how I read those writers:
Simone Weil’s The Iliad, or the Poem of Force
Robert Duncan’s The H. D. Book
André Gide’s Dostoevsky
Colm Tóibín’s On Elizabeth Bishop
Hélène Cixous’ Reading with Clarice Lispector
John Cowper Powys’ Dorothy Richardson
Susan Howe’s My Emily Dickinson
H. D.’s Tribute to Freud
T. S. Eliot’s Dante
Hélène Cixous’s Zero’s Neighbour: Sam Beckett
Dorothy L. Sayers’ Papers on Dante
I’ve been particular with definition here, choosing only single study books written by writers with an accomplished body of their own work. Michael Wood’s On Empson didn’t quite make the cut, nor any of Cynthia Ozick’s writing on Henry James, nor André Bernold’s delightfully odd memoir Beckett’s Friendship. It’s a very personal list; please let me know in the Comments section of any of your favourites.
Reading Middlemarch with no particular desire to finish reading Middlemarch brought home to me just how much I love reading what Henry James denounced as ‘loose baggy monsters’ or very long books (as defined, say, of more than five hundred pages).
I don’t think Middlemarch is that loose or baggy, quite the opposite in fact. It is a novel of immense discipline with a great deal of thought put into the architecture and the skeleton building. Nor do I think looseness is such a bad thing in a novel. Looseness gives one room to breathe, to slow down.
There is something in the psychological experience of burrowing into a long and expansive novel that is very special. That isn’t too say I don’t admire writers who can achieve the concentrated unity of an effective shorter novel, but all too often they rely overly much on plot, creating those tiresome “page-turners” that end up being exhausting and ephemeral. Besides, are monsters such a bad thing? The word stems from monstrum, something that upsets thought, that lives at the edge of reason, and that is an apt word to underpin the unsettling, time-shifting nature of a long, complex novel.
So I have in my sights some other monsters that I’ve not read before. This might be a year I read only another dozen books:
Alexander Theroux, Einstein’s Beets
Péter Nádas, Parallel Stories
Lawrence Durrell, The Alexandria Quartet
Cora Sandel, Alberta trilogy
Peter Handke, My Year in the No-Man’s-Bay
George Eliot, Daniel Deronda
Katherine Anne Porter, Ship of Fools
Divine Comedy (Dorothy Sayers’ translation)
Uwe Johnson, Anniversaries
Thomas Mann, Joseph and his Brothers
Dorothy Richardson, Pilgrimage (last four books to finish)
Maybe more Nádas, or Tolstoy, or Weymouth Sands, or rereading Proust or Karamazov, or . . .
If you have a favourite monster I’ve not mentioned please drop into comments.
“A man who has read Book XXIV of the Iliad–the night meeting of Priam and Achilles–or the chapter in which Alyosha Karamazov kneels to the stars, who has read Montaigne’s chapter XX (Que philosopher c’est apprendre à mourir) and Hamlet’s use of it–and who is not altered, whose apprehension of his own life is unchanged, who does not, in some subtle yet radical manner, look on the room in which he moves, on those that knock at the door, differently–has read only with the blindness of physical sight. Can one read Anna Karenina or Proust without experiencing a new infirmity or occasion in the very core of one’s sexual feelings? To read well is to take great risks. It is to make vulnerable our identity, our self-possession.”
George Steiner, from the essay Humane Literacy in Language and Silence
“These obvious absurdities and impossibilities with which your dream was overflowing . . . you accepted all at once, almost without the slightest surprise, at the very time when, on the other side, your reason was at its highest tension and showed extraordinary power, cunning, sagacity, and logic. And why, too, on waking and fully returning to reality, do you feel almost every time, and sometimes with extraordinary intensity, that you have left something unexplained behind with the dream, and at the same time you feel that interwoven with these absurdities some thought lies hiddden, and a thought that is real, something belonging to your actual life, something that exists and always existed in your heart. It’s as though something new, prophetic, that you were awaiting, has been told you in your dream.”
This passage from Dostoevsky’s The Idiot played on my mind during this week of fever and dreams (and Joanna Walsh’s fevered dream of a book).