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Monday, April second, 2012
The proceedings were honored by the priestly presence of three old men, survivors of the massacre. They were seated in the first row, legs together, hats resting on their knees, listening and watching everything, granitic, absent.
Since the first time I read The Art of Resurrection, I've read Santa MarÃa de las flores negras, and so I get a flash of recognition at the end of Zárate Vega's sermon in chapter 15, when he is introduced to the old miners who had survived the massacre in Iquique -- the oldest of them is Olegario Santana, the War of the Pacific veteran who is already 56 years old at the opening of Flores negras, feeding breakfast to his pet vultures. Now he is 91 years old and is present only as a stony visage. I had a hunch when I was reading Flores negras that Santana was Rivera Letelier writing himself into the story, and I'm going to stick with that impression -- nice to see him here.
posted evening of April second, 2012: Respond
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Saturday, March 31st, 2012
In Chapter 11 of The Art of Resurrection, we hear the Christ of Elqui praying aloud for the first time in the book -- or at least the first time we have his prayer written out for our ears to follow. Magalena Mercado asked him to teach her a new prayer, as she feels like her Mary icon must be getting tired of the same old recitation, and he answers that "Prayer is not a matter of technique, o my sister, but a grace"; but as he is lying down to sleep he recites this prayer:
Santo Dios, Santo inmortal, Santo fuerte, Santo protector, lÃbranos de todo mal. Verbo divino, Verbo eterno, Verbo salvador, lÃbranos, Jesús mÃo, de todo dolor. Si no puedo amar, que no odie; si bien no puedo hacer, que no haga mal, que en tu gracia santificante, Señor nuestro, nos guÃes con tu luz. Que asà sea por siempre. Amén.
Lovely! (Magalena Mercado will learn this prayer in Chapter 24.)
posted morning of March 31st, 2012: 1 response
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Monday, March 26th, 2012
Chapter 9 is like Chapter 5, a single long paragraph telling Domingo Zárate Vega's back-story. I was thinking today about how these chapters are functioning in the structure of the book. They set off groups of chapters that are telling a fairly straight, linear story, and they are set at critical junctures -- at the end of Chapter 4 the Christ of Elqui is preparing to enter La Piojo; at the end of Chapter 8 he has at last met Magalena Mercado and is receiving an "urgent blowjob." The narrative voice in these chapters is a bit different from the narrative voice in the rest of the book, and I was thinking this might be Zárate Vega writing his memoirs -- I'm not sure about that, it doesn't sound much like the voice he uses in his dialogue. Chapter 9 gives Zárate Vega's birthday as December 20, 1897 -- I am not clear about my arithmetic here* but I calculated last time I was reading this, that the events of Chapter 4 occur on December 19-20th, his 45th birthday. The intervening chapters -- the Christ of Elqui's arrival in La Piojo, his sermon, the lunch he shares with the striking workers, his nap, the introduction of Magalena Mercado -- are some pure reading pleasure.
 *ah yes -- this was not a calculation, Zárate Vega says in Chapter 15, when the emissaries from the union tell him it is the 21st, that yesterday, when he "almost died like a dog in the desert," was his forty-fifth birthday.
posted evening of March 26th, 2012: Respond
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Tuesday, March 20th, 2012
I had forgotten about the fifth chapter of The Art of Resurrection -- it is an extremely dense, 7-page long paragraph of a sort of context-switching stream of consciousness. Last time I read this book, I'm pretty sure I mostly skipped over it. It is valuable for the way it gets inside Zárate Vega's head, and by switching back and forth between the narrator's voice and the Christ of Elqui's, makes explicit the identification between reader and writer and character -- also we see the use of first-person plural, not used in this book anything like as much in Santa MarÃa de las flores negras, to make explicit the identification between the narrator and the workers who live in the salitreras.
posted evening of March 20th, 2012: Respond
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Monday, March 19th, 2012
Chapter 3 of The Art of Resurrection is more setting-up of the story, as Zárate Vega makes his way from Los Dones to Sierra Gorda, the closest railway stop to Providencia. There is a lot to like about the writing and the scenery here, but I am aching for the real story to start in Chapter 4.
posted evening of March 19th, 2012: Respond
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Sunday, March 18th, 2012
In college, I used to underline sentences that struck me, that made me look up from the page. ... I noted them for their clarity, their rhythm, their beauty and their enchantment. For surely it is a magical thing for a handful of words, artfully arranged, to stop time.
In the NY Times Sunday Review*, novelist Jhumpa Lahiri reflects on the "urge to convert experience into a group of words that are in a grammatical relation to one another" -- I empathize with her as far as this being a primary motivation. I love her description of reading Italian, which captures perfectly how I enjoy reading Spanish.
I sometimes underline sentences too, though I don't remember having done so in college -- it's a habit come by recently, until only a few years ago I could not hilight a book without its feeling forced and unproductive. Just last night I started a reread of The Art of Resurrection, which happily contains lots of underlining and margin notes from 2010. I believe a part of blogging my reread is going to be quoting from these, seeing if I am still finding these artfully arranged bunches of words to hold the same beauty and enchantment, how my reactions have evolved over the time since I first read it -- which time of course includes my translation of and revising of the first chapter , and reading Santa Maria de las flores negras... I'm thinking I'll try to keep fairly good bloggy notes about this reread. (As for Chapter 1 though, I am going to let my translation stand without discussing it.)
The second chapter (which I call "In Transit" in my notes) is slightly tedious compared to the opening (although, well, what would not be) -- there is a shift of tense from the imperfect narrative to a remembered preterite, the camera zooms out for a little setting up of the plot of the book. Here Magalena Mercado is introduced (again not in person, but via a story told by a traveling salesman) and we get some of Zárate Vega's back story. My only hilight in this chapter is the last line -- ¡Aleluya, Padre Santo! -- where I note a transition into Zárate Vega's voice. Switches between tenses and between voices are a very, very important part of this novel I think -- based on the two books I've read of Rivera Letelier's it seems to me like these switches are almost the key feature of his prose style. In this regard, the Christ of Elqui makes an ideal character for Rivera Letelier to draw.
 * and/or in the online "opinionator" section of the Times website? I am no longer sure with this newspaper what is the print organ and what is the digital presence. This piece is certainly printed on the front page of the "Review" section of the hardcopy Times delivered to my stoop this morning. However its url identifies it as part of the site's blog section -- perhaps there is no longer any distinction to be made between these venues.
posted afternoon of March 18th, 2012: Respond
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Thursday, February 16th, 2012
Thanks to Damir Galaz-Mandakovic Fernández of Tocopilla y su historia for running this report on Domingo Zárate Vega's visit to Tocopilla in 1932. The photo is from a local newspaper.
In 1932, in a time of chaos, misery and crisis in the country and likewise at the local level, there appeared in Tocopilla a figure both picturesque and controversial, of national fame, named Domingo Zárate, alias ‘The Christ of Elqui.’ He was a preacher who had taken up travelling throughout Chile and the neighboring countries, Bolivia and Peru, after he learned of his mother's death in 1922. Ever since then, as a form of penitence, he had devoted his life to evangelical sermons, had given up his clothing for a simple sackcloth and sandals, had let his hair and his beard grow unchecked. Hundreds of people came to hear his preachings; children were scared by his strange appearance, which provoked jeers and catcalls from the unfaithful -- he would reply in his own defense, ‘...better to be serious than to jest, especially when we are dealing with the Gospel. They will laugh at me, perfect, it is not the first time, not for Our Lord Jesus Christ; the public will have its say...’ (Revista Sucesos 1932 p. 7: Universidad de Tarapacá archive)
posted evening of February 16th, 2012: Respond
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Saturday, February 11th, 2012
(Continuing in this year's theme of re-readings:) A correspondent has gotten me back interested in Domingo Zárate Vega and The Art of Resurrection. This is the frontspiece to the book,  a pastoral letter written on the 25th of February, 1931, by the bishop of La Serena, José MarÃa Caro; in my own rough/not-fully-coherent translation (original at Casa del Libro):
Dear children of Our Lord:
What has been transpiring among you has filled with grief your bishop's heart.
A poor demented man presents himself among you -- one like those who fill our madhouses; and the faithful (I include in this adjective all those who go to church and who comply with their religion, fulfill their sacred duties) have received him as God's messenger, as the Messiah himself, no less, and have made themselves his apostles, his flock.
And meanwhile the faithful -- the judicious, the educated faithful -- have been tolerating this scandal, this blasphemy, tolerating mockery from these faithless maniacs; whose meanness of consciousness seizes any occasion to display its own lack of taste, lack of discretion, of appreciation for the things and people most worthy of universal respect and veneration... How can such a thing have happened -- how can such a hallucination be contagious? Our Lord has permitted it as a punishment for some one and as a humiliation for many.
We are all sensible enough to tell when someone else is in his right mind and when he has lost it. If among you, some poor campesino stood up and claimed in all seriousness, to be the King of England, if he surrounded himself with ministers (like such a king), and wore a special gown to show his office... Is there anyone among you, even a single one, who would not see the madness such a poor man was suffering from? Wouldn't it be the same if he claimed to be Our Holy Father?
And yet there are those among you who do not recognize his madness, because he claims to be not a person of this world, but nothing less than King of Kings and Lord of Lords himself. I repeat myself, our madhouses are full of just such things... Will any one among you let himself be led by the hallucinations of such a madman?
I pray that you, you who have suffered before this spectacle, will assist with your charity, with your prayers and with your counsels in ridding us of this contagious madness.
I ask, for the love of God and of one's brother, the love that we all must bear, I ask that you do everything, with your parish in mind, devote every force to keeping from this danger those who might fall into it, and to bringing back those who have been lost to this madness.
I hope, besides this, that when the authorities come to understand this evil, as I have demonstrated it to you, they will bring some remedy, will separate this danger from us all.
I wish you peace and felicity in Our Lord.
José MarÃa Caro
Caro RodrÃguez would later be named (by Pius â…«) Archbishop of Santiago and a Cardinal of the Catholic church, the first Chilean Cardinal. I could swear I saw a better translation of this letter somewhere, when I was first reading The Art of Resurrection. But am forgetting where now, or by whom.
posted evening of February 11th, 2012: 1 response
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Monday, July 18th, 2011
 My copy of the forthcoming issue of Two Lines -- journal of the Center for the Art of Translation -- arrived in today's mail. A nice feeling to see my name there; my translation of the first chapter of The Art of Resurrection is my first contribution to Two Lines, hopefully there will be more to come.
And -- well, this seems like some kind of sign to me, to me who is always looking for portents: The editor's note from Luc Sante mentions in its second sentence "the late Kenneth Koch, one of my greatest teachers" -- so soon after I'd been thinking about Koch in the context of translation...
posted evening of July 18th, 2011: 4 responses
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Wednesday, January 26th, 2011
Another animal that migrated across the Bering land bridge and east and south throughout the Americas and eventually down as far as Chile: the polyommatus butterfly. Dr. Naomi Pierce of Harvard et al. have vindicated Nabokov's hypothesis regarding the introduction of this genus of butterfly to the Americas, as Carl Zimmer reports today for the NY Times. The slideshow attached to the article has to be seen to be believed.Below the fold, a piece from The Art of Resurrection that came to mind as I was reading this article. (I have that book on my brain now...)
At the opening of Chapter 4, the Christ of Elqui is walking along the rail line through the pampa, from Sierra Gorda to Providencia (or as the two he met in Sierra Gorda told him it is known locally, La Piojo -- they also warned him to stick to the tracks so as not to get lost in the desert) --
Across the pampa's wide expanse, the dry four o'clock wind was beginning to blow. The Christ of Elqui, he had been hiking for a long hawl with no rest, his long hair blowing into his eyes, when he stopped; he lifted up his gaze, making a visor of his hands. All of a sudden it seemed as if he could make out the gravel lot of the plant over there where the hills began to rise -- in the pampa, such a sight gives one the illusion of seeing "a ship foundering on the desert plain," as some northern poet's verses call it. But the railroad line just followed its interminable southerly right-of-way.
Surely a little ways further, and it would turn off to that side. Just at that moment, miraculous in the open pampa, under the brutally incandescent midday sun, a butterfly crossed over the iron rails. "An ephemeral butterflyâ€, he said in wonder, the Christ of Elqui; he could not imagine from how far off it had flown. It was an orange butterfly with black markings.* As he watched it disappear, fluttering off to the east, that was when it occurred to him. Why not take the short cut, save some hiking, save some time? Clearly, more powerful than all the desert’s misdirections and illusions would be the Eternal Father, guiding his steps.
So he thought; and that is what he did.
(Is it clumsy, this having the two warn him to stay on the tracks, then having him take the short-cut and get lost? Possibly. But, very beautiful. Some of the subsequent portion of the chapter is quoted in this post from a few months back.) I wonder who the northern poet being quoted in the second paragraph is. The closest thing to the quoted phrase I have been able to find with Google is from Elisabeth Nox' recently published first novel La ciudad de los hombres perdidos, "Pero en ningún momento llegó a preguntarse cómo habÃa llegado el barco a encallar en mitad del desierto." Interesting but probably not what I'm looking for... * One of the butterflies that Nabokov named, the Pseudolucia aureliana, is native to the Atacama; however it is blue with yellow markings, oh well.
↻...done
posted afternoon of January 26th, 2011: Respond
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