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Friday, August 31st, 2007
Chapter 29, in which the foul deed is done, is totally gripping. I am starting to wonder (well -- I had been wondering, but this chapter is making it worse) whose name is Red -- I think it might be Black somehow.* The principal reason I'm thinking this is because Enishte Effendi (lovely nickname, I think it means "Mr. Uncle") has his chapters titled, "I am your beloved uncle" -- your beloved uncle, as if he is talking to Black. Just a hunch tho. A few nice things from this chapter: - Enishte and the murderer discussing guilt -- that the artist is motivated in part by "fear of retribution" -- "how the endless guilt both deadens and nourishes the artist's imagination."
- Enishte's compliment to the murderer: "What your pen draws is neither truthful nor frivolous."
- Enishte's final, long speech about the destiny of their art.
- "Just before I died, I actually longed for my death, and at the same time, I understood the answer to the question that I'd spent my entire life pondering, the answer I couldn't find in books: How was it that everybody, without exception, succeeded in dying? It was precisely through this simple desire to pass on. I also understood that death would make me a wiser man."
*Mm, strike that -- I just looked in the table of contents and noticed chapter 31 will be titled, "I am Red". So, apparently Red is a distinct character. That's my assumption at this point anyhow.
posted evening of August 31st, 2007: 2 responses
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Saturday, September first, 2007
Ah ok, I got it, not just a distinct character but a distinct type of character -- by my count there are three or four types of narrators so far in this book: {Black, Mr. Uncle, Mr. Elegant, the Murderer, Orhan, Shekure, Esther, and the various miniaturists}; {Dog, Tree, Gold Coin}; and {Red} -- Maybe the Murderer should get a set of his own. Pamuk has impeccable timing. As evidence of this look at the following paragraph, ignoring the minor infelicities of the translation. Red tells how he came to be: Hush and listen to how I developed such a magnificent red tone. A master miniaturist, an expert in paints, furiously pounded the best variety of dried red beetle from the hottest climes of Hindustan into a fine powder using his mortar and pestle. He prepared five drachmas of the red powder, one drachma of soapwort and a half drachma of lotor. He boiled the soapwort in a pot containing three okkas of water. Next, he mixed thoroughly the lotor into the water. He let it boil for as long as it took to drink an excellent cup of coffee. As he enjoyed the coffee, I grew as impatient as a child about to be born. (The paragraph goes on with more description of the mixing and preparation.) The position of the last sentence quoted here is sublime. It makes the description of preparing red dye, which is starting to feel just like reading a recipe, concrete, locating it in time and giving it a personal dimension.Chapter 31 feels very important to me in a similar way to chapter 29 of Snow. It comes about halfway through the book, just after a couple of important plot elements have occurred, and it distances the reader from the immediacy of the narration. And I think we may be seeing the heart of the book in this passage: "What is the meaning of red?" the blind miniaturist who'd drawn the horse from memory asked again."The meaning of color is that it is there before us and we see it," said the other. "Red cannot be explained to he who cannot see." "To deny God's existence, victims of Satan maintain that God is not visible to us," said the blind miniaturist who'd rendered the horse. "Yet, he appears to those who can see," said the other master. "It is for this reason that the Koran states that the blind and the seeing are not equal."
posted afternoon of September first, 2007: Respond
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Monday, September third, 2007
Al-Ahram Weekly looks like a very useful resource for learning about what's going on in the Islamic world. I am reading an essay about Snow right now, written on the occasion of Pamuk's receiving the Nobel Prize; and a review of My Name is Red.
posted afternoon of September third, 2007: Respond
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Sunday, September 9th, 2007
Since chapter 31 of My Name is Red I have been feeling a little at odds with Pamuk's desire to advance the plot, which has been seeming to interfere with the lovely character development and aphoristic nature of the first half of the book. With today's reading however, chapters 43 through 47, he is coming back to the narrative style that I have fallen in love with. Chapter 47 ("I, Satan") is especially nice -- it has been too long since we heard from the coffee-house storyteller, whom I am identifying as Pamuk. He (like Pamuk) obviously has a polemical point -- is not impartial -- but his voice is lovely and seductive enough, and I'm close enough to in agreement with his side of the argument, that I am letting my guard down and just basking in his voice. Here's what his Satan has to say about moralizing preachers: I am not the source of all the evil and sin in the world. Many people sin out of their own blind ambition, lust, lack of willpower, baseness, and most often, out of their own idiocy without any instigation, deception or temptation on my part. However absurd the efforts of certain learned mystics to absolve me of any evil might be, so too is the assumption that I am the source of all of it, which also contradicts the Glorious Koran. I'm not the one who tempts every fruit monger who craftily foists rotten apples upon his customers, every child who tells a lie, every fawning sycophant, every old man who has obscene daydreams or every boy who jacks off. Even the Almighty couldn't find anything evil in passing wind or jacking off. Sure, I work very hard so you might commit grave sins. But some hojas claim that all of you who gape, sneeze or even fart are my dupes, which tells me they haven't understood me in the least. Let them misunderstand you, so you can dupe them all the more easily, you might suggest. True. But let me remind you, I have my pride, which is what caused me to fall out with the Almighty in the first place...
posted evening of September 9th, 2007: Respond
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Tuesday, September 11th, 2007
(Well, or tangling them up at least.) I woke up this morning with an image from my dream fully formed. A man about my age is at a family gathering -- the crowd includes his parents, brothers and sisters and their families, and his child or children. Maybe some of his aunts and uncles as well. He is stoned and is scribbling random-seeming lines on a large piece of blank paper as he narrates in a kind of vindictive, complaining way. A few people are listening to him, others are involved in their own conversations. He moves on to something else and his son (perhaps nephew), 4 or 5 years old, starts coloring in the scribbles, eventually coming out with a very nice picture of a scene from the fairy-tale "The Frog King". Thinking about this brought to mind Shekure's observations about dreaming from My Name is Red; and that made me suddenly realize that my insight on Friday about bragging and complaining is exactly parallel to Shekure's thoughts -- with the added clarification that what I was talking about was not "ways of thinking" but "ways of narrating" my thoughts, talking about what I am thinking. And that Shekure was not saying she wouldn't tell a dream; she was just pointing out that the relation would be a lie in fundamental ways.
posted morning of September 11th, 2007: Respond
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Friday, September 14th, 2007
They tell a story in Bukhara that dates back to the time of Abdullah Khan. This Uzbek Khan was a suspicious ruler, and though he didn't object to more than one artist's brush contributing to the same illustration, he was opposed to painters copying from one another's pages -- because this made it impossible to determine which of the artists brazenly copying from one another was to blame for an error. More importantly, after a time, instead of pushing themselves to seek out God's memories within the darkness, pilfering miniaturists would lazily seek out whatever they saw over the shoulder of the artist beside them. For this reason, the Uzbek Khan joyously welcomed two great masters, one from Shiraz in the South, the other from Samarkand in the East, who'd fled from war and cruel shahs to the shelter of this court; however, he forbade the two celebrated talents to look at each other's work, and separated them by giving them small workrooms on opposite ends of his palace, as far from each other as possible. Thus, for exactly thirty-seven years and four months, as if listening to a legend, these two great masters each listened to Abdullah Khan recount the magnificence of the other's never-to-be-seen work, how it differed from or was oddly similar to the other's. Meanwhile, they both lived dying of curiosity about each other's paintings. Later still sitting upon either edge of a large cushion, holding each other's books on their laps and looking at the pictures that they recognized from Abdullah Khan's fables, both the miniaturists were overcome with great disappointment because the illustrations they saw weren't nearly as great as those they'd anticipated from the stories they heard, but instead appeared, much like all the pictures they'd seen in recent years, rather ordinary, pale and hazy. The two great masters didn't then realize that the reason for this haziness was the blindness that had begun to descend upon them, nor did they realize it after both had gone completely blind, rather they attributed the haziness to having been duped by the Khan, and hence they died believing dreams were more beautiful than pictures. Chapter 51 seems to me like a huge achievement. It contains the climax of this book's inner story, the one about blindness and perfection, which I think is fully as mesmerizing and befuddling, as bestowing of clarity, as the outer story. I struggle to think of any other writer who can maintain this kind of structure in his tapestries -- Borges comes to mind but was not, after all, a novelist (in the contemporary sense of the word anyway -- and I'm not sure a sense of that word exists which would make it appropriate). Master Osman, who I believe has narrated once before but did not really grab me then, emerges as a powerful, tragic figure. (He is certainly the main character of this inner story.) This chapter marks the first time we are hearing about blindness, its seductive nature, its role in creation, from a character who has been identified throughout as nearing blindness. What could be more exquisite than looking at the world's most beautiful pictures while trying to recollect God's vision of the world?
posted evening of September 14th, 2007: Respond
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Saturday, September 15th, 2007
In his review at the Times Literary Supplement, Dick Davis describes chapter 51 of My Name is Red as "one of the most beguilingly lovely ten pages or so of art history I've ever read," which seems to me very well-put.
posted morning of September 15th, 2007: Respond
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Sunday, September 16th, 2007
Chapter 58: one of this book's longest chapters; a 20-page crescendo. By the last page of the chapter, the volume is nearly deafening, and it suddenly drops off to a whisper. This chapter brings out new complications in the debate the book has been engaged with, between illumination and painting, between absence and presence of the author, between seeing the world from above and looking toward the horizon, between tradition and innovation, between East and West -- none of these oppositions captures the meat of the debate but each is a facet. Here we hear the last words of the murderer and discover his identity -- and we hear the three master miniaturists composing an elegy for Master Osman's workshop and for the vanishing art of illumination. And there are moments where the narrative perspective shifts slightly and I can hear Pamuk speaking in his own voice about his writing. I feel like I am staring into the abyss. I am very much looking forward to reading the final chapter. Pamuk is a master of tragedy.
posted afternoon of September 16th, 2007: Respond
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Thursday, September 20th, 2007
I went over to Montclair Book Center today and picked up a wealth of Pamuk: The White Castle, The New Life, The Black Book, and his new collection of essays, Other Colors. First thing I read was his notes on My Name is Red, written during an airplane flight immediately after he finished checking the final copy. He says he is worried about the outer story of the novel, "that the mystery plot, the detective story, was forced, and that my heart wasn't in it, but it would be too late to make changes." I can totally understand him feeling that way -- it seems to me like it must have been a huge amount of work integrating the two stories and getting the product to flow naturally. He offers his aplogies to "my poor miniaturists" for "the intrusion of a political detective plot that would make my novel easy to read." But he doesn't need to worry about it (well obviously, duh, he won the Nobel Prize...), the outer story not only makes the book easier to read, but adds layers of meaning and beauty to it. I posted at KIDLIT about reading some of these essays to Sylvia.
posted evening of September 20th, 2007: Respond
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Sunday, September 23rd, 2007
I picked up Other Colors again and started reading from the beginning, which turns out to be a very good order in which to read this collection. I am not quite getting the narrative sequencing Pamuk alludes to in the preface, but still I like it. The third essay, "Notes on April 29, 1994", which the author notes was written as part of a project in which "Le Nouvel Observateur asked hundreds of authors to describe their activities on April 29 in whatever corner of the world they happened to be that day."* (sort of like Jarmusch' Night on Earth?) -- this piece is utterly fabulous -- at every sentence my mind is running ahead with new worlds of possibility. Here is an incomplete sampling of the stuff I was thinking about while reading these few pages: TELEPHONE: His first sentence is "I disconnected the phone and ... a moment arrived when I imagined that someone was trying to reach me at that very moment to speak to me about ... a matter of huge consequence, but could not get through." Yeah, totally -- I would immediately start worrying about that. And I wonder, by "disconnect the phone" does he mean actually yank the cord? turn off the ringer? Weren't answering machines available in Istanbul in the '90's? -- And I don't actually know if they were but I assume. LETTERS, LOGOS, AND BRANDS: the mention of Islamist Refah Party at the end of the previous paragraph leads very nicely into the conversation about a proposed boycott of their supporters, mingling with an allusion to consumerism in Turkey. The teaser about "a simple calculation" makes me wonder. STREETS AND AVENUES: The statement at the beginning of this paragraph that Turkey has been plunged into an economic crisis within the past few months anchors the essay in time again. The disjointed scenes of people on the streets make me start imagining the city more clearly -- particularly striking is "men ... clutching sandwiches or cigarettes or plastic bags stuffed with money as they watched the rise of the dollar on the electronic notice board." The "madman who had recently arrived in the neighborhood" is awesome, and seems like he might be more anchored than anybody else on the street. "We had a few laughs." JOKES, LAUGHTER, AND HAPPINESS: The drinking protests seem very nice to me (remind me a little bit, in a different context, of "Drinking Liberally"), I like Pamuk's humorous approach to the conflict between Turkish intellectuals and Islamic Refah Party (which we see again in Snow): but I don't really know anything in particular about this conflict except via Pamuk. Here is the first mention of Rüya that includes her age. I guess she is about 18 now, wonder what sort of an adulthood she is embarking upon. ISTANBUL'S NOISE: More of the city. And now I am flashing on Almodovar's Madrid in Volver, which Ellen and I watched yesterday (and loved!), and thinking Oh my god, Almodovar could make such great movies with Pamuk's material. I don't know anything about the movie industry in Turkey, I wonder how much of a one there is. It doesn't look from IMDB like Pamuk has done any screenplays or had any of his books adapted; I would very much like this to happen but only if the right person were to do it. TELEVISION: Again, Almodovar -- he could so totally capture this sentence: After supper, I could tell from the synthetic colors flashing in their windows that quite a few people kept changing channels just as I did: a bleached-blond chanteuse singing old Turkish songs, a child eating chocolate, a woman prime minister saying everything was going to turn out fine, a football match on an emerald field, a Turkish pop group, journalists arguing about the Kurdish question, American police cars, a child reading the Koran, a helicopter exploding into flames in midair, a gentleman walking onto the stage and doffing his hat as the audience applauds, the same woman prime minister, a housewife telling an inquiring microphone a thing or two as she hangs up her laundry, an audience applauding the woman who has given the right answer in a general knowledge quiz... And movie or no, the pacing of the text in that sentence is just perfect. There is no possible way to improve on it. NIGHT: The noise of the city and the appearance of its streets -- very different now. FEAR, PARANOIA, AND DREAMS: Again with the disconnecting the phone. The dread he describes here is pretty easy for me to identify with. TOTAL: Such a sweet, and optimistic, ending for this essay. So terse. I find it hard to believe I have only been reading for about 3 pages.
*Some of the essays have a note at the top describing their origin and date of creation. I wish more of them did.
posted afternoon of September 23rd, 2007: Respond
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