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Sunday, April 11th, 2010
Opening up Borges' Prólogos, one of the first things that caught my eye was his foreword to the Spanish edition of Bradbury's Martian Chronicles, first published in 1955. I don't think of Borges as a science-fiction author though some of his stories certainly fit in the genre. Have not read Martian Chronicles since I was 15 or something!-- but I remember reading it a couple of times as a young kid... Perhaps it's worth revisiting.
In the first Century of our era, Lucian composed a True History, which contained among other things, a description of the Selenites, who (according to the truthful historian) spin and card metals and glass, remove and replace their eyeballs, and drink juice of air or fresh-squeezed air; at the beginning of the 16th Century, Ludovico Ariosto imagined a knight discovering on the moon all that had been lost on earth: the tears and sighs of lovers, time wasted in play, unsuccessful projects, unsatisfied longings; in the 17th Century, Kepler published his Somnium Astronomicum, presented as the transcription of a book read in a dream, whose prolix pages reveal the forms and habits of the moon-dwelling serpents -- they shelter themselves from the heat of the day in deep caverns, and emerge at dusk. Between the first and second of these imaginary voyages, one thousand three hundred years elapse; between the second and the third, some hundred -- the first two are, essentially, free, irresponsible invention, while the third seems weighted down by an effort at verisimilitude. The reason is clear: for Lucian and for Ariosto, a journey to the moon is the symbol or archetype of the impossible; for Kepler, it is already a possibility, as it is for us. Wouldn't universal language inventor John Wilkins soon publish his Discovery of a World in the Moone: a discourse tending to prove that 'tis probable there may be another habitable world in that planet, with an appendix entitled, Discourse on the possibility of a voyage? In the Attic Nights of Aulus Gellius, one reads that Arquitas, the Pythagorean, built a wooden dove which could fly through the air; Wilkins predicted that a vehicle of analogous mechanism would carry us one day to the moon.In its anticipation of a possible or probable future, the Somnium Astronomicum prefigures (though I would not confuse one for the other) the new narrative genre which the Americans of the north term science-fiction or scientifiction* and of which these Chronicles are an admirable example. They deal with the conquest and colonization of the planet. This arduous enterprise of future men seems meant for epic treatment; Ray Bradbury prefers (without enunciating this choice, perhaps; the secret inspiration of his genius) an elegiac tone. The Martians, who at the opening of the book are horrific, merit pity by the time we reach their extinction. Humanity wins; the author does not rejoice in this victory. He speaks with mourning and disappointment of the future expansion of the human lineage over the red planet -- which his prophecy reveals to us as a vast desert of blue sand, checkered with the ruins of cities and yellow sunsets and ancient ships which sailed over the sand. Other authors choose a date in the future and we do not believe them, for we know we're dealing with a literary convention; Bradbury writes 2004 and we feel the weight of it, the fatigue, the vague, vast accumulation of the past -- the dark backward and abysm of Time of Shakespeare's verse. Already it was heard in the Renaissance, from the mouths of Giordano Bruno and of Bacon, that we are the true ancients, not the men of Genesis or of Homer. What did this man from Illinois do, I'm wondering, as I close the pages of his book, that these episodes of the conquest of another planet fill me with such terror and loneliness? How can these fantasies touch me, and in such a close, intimate manner? All literature (I will dare to venture) is symbolic: there are a few fundamental experiences, and it makes little difference whether an author, in communicating them, chooses the "fantastic" or the "real," chooses Macbeth or Raskolnikov, chooses the invasion of Belgium in 1914 or the invasion of Mars. What is important about the novel, the novelty, of science-fiction? On this book, this apparent phantasmagoria, Bradbury has stamped his long, empty Sundays, his American tedium, his solitude, just as Sinclair Lewis stamped his on Main Street. Perhaps The Third Expedition is the most troubling story in this volume. Its horror (I suspect) is metaphysical; the uncertainty over the identity of Captain John Black's hosts insinuates -- uncomfortably -- that we can know neither who we are nor how God sees us. I would like also to point out the episode entitled The Martian, which contains a pathetic variation on the myth of Proteus. Around 1909 I read, with fascination and fear, in the darkness of an old house which is no longer standing, The First Men in the Moon, by Wells. These Chronicles, though very different in conception and in execution, have given me the opportunity to relive, in the last days of autumn of 1954, those delicious terrors.
* Scientifiction is a monstrous word in which the adjective scientific and the substantive fiction are amalgamated. Jocosely, the Spanish idiom generates analogous formations; Marcelo del Mazo speaks of grÃngaro orchestras (gringos + zÃngaros), and Paul Groussac of the japonecedades which obstruct the museum of the Goncourts.
(I'm noticing as I work my way through this piece, my reluctance to divide a sentence where the original has a single sentence. I'm happy to change punctuation -- it seems to me like Spanish frequently reads better in English with stronger punctuation, semicolon where there is a comma or "and" in the original, dash where there is a semicolon -- but I am averse to putting in extra periods. Similarly -- even moreso -- with paragraph divisions.)
posted afternoon of April 11th, 2010: Respond
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Monday, April 12th, 2010
I knew nothing about this book or about this author, until I read Borges' foreword today. Now I want to seek it out and read it... This translation is fairly close to literal, it seems to work pretty well in this case.
From Parmenides of Elea until today, idealism -- the doctrine which affirms that the universe, including time and space and perhaps ourselves, is nothing more than an appearance or a chaos of appearances -- has been professed in diverse forms by many thinkers. Perhaps nobody has educed it with greater clarity than bishop Berkeley; nobody with greater conviction, desperation, and satiric force than the young Scot Thomas Carlyle in his intricate Sartor Resartus (1831). This Latin can be rendered as The Patched Tailor or Mended Tailor; the work is no less singular than its name.
Carlyle invokes the authority of an imaginary professor, Diogenes Teufelsdröckh (Son of God Droppings of the Devil), who publishes in Germany a vast volume dealing with the philosophy of sand*, which is to say appearances. The Sartor Resartus, hardly more than two hundred pages, is a mere commentary and compendium of this gigantic work. Cervantes (whom Carlyle had read in Spanish) had attributed the Quixote to a Moorish author, Cide Hamete Benengeli. This book includes a pathetic biography of Teufelsdröckh, in reality a cryptic, secret autobiography, full of jokes. Nietzsche accused Richter of making Carlyle the worst writer in Britain. The influence of Richter is evident, but he was no more than a dreamer of tranquil dreams, not infrequently tedious, where Carlyle is a dreamer of nightmares. In his history of English literature, Saintsbury holds that the Sartor Resartus is the logical extension of a paradox of Swift's, in the profuse style of Sterne, master of Richter. Carlyle himself mentions the connection to Swift, who wrote in A Tale of a Tub that certain pieces of ermine hide and a wig, placed together in a certain fashion, make up what we call a judge, just as a particular combination of black satin and Cambray is called a bishop. Idealism affirms that the universe is appearance; Carlyle insists that it is a farce. He was an atheist and believed he had disavowed the faith of his parents; as Spencer observed, his conception of the world, of man and of behavior shows that he never ceased to be a rigid Calvinist. His gloomy pessimism, his ethics of iron and fire, are perhaps a Presbyterian heritage; his mastery of the art of the insult, his doctrine that history is a Sacred Scripture which we continually decipher and transcribe and in which we are also written, prefigures -- fairly precisely -- Leon Bloy. He prophecied, in the middle of the Nineteenth Century, that democracy is a chaos at the mercy of the electoral urns, and counseled the conversion of all the bronze statues into bathtubs. I know of no book more ardent, more volcanic, more weary with desolation, than Sartor Resartus.
(The literal translation falls down a bit in the final paragraph, I need to go over that a bit more...)
 * (Maybe worth noting in this regard that 30 years later, Borges would title one of his last works of prose The Book of Sand. Or maybe just a coincidence... The first story in The Book of Sand does make a passing reference to Sartor Resartus FWIW.)
posted evening of April 12th, 2010: 3 responses
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Saturday, April 17th, 2010
 The high frequency in "Last Evenings on Earth" of the word clavadista (diver) makes me think about Bolaño's poem Resurrection: "Poetry slips into the dream/
like a dead diver/
into the eye of God." The word translated as "diver" here is buzo; I wonder what the distinction is. Is clavadista specifically a "cliff diver"? Is buzo a deep-sea diver?
 Update: Yes, I think (based on Google image results) that it's a distinction between clavadista="an athlete who jumps gracefully into the water" and buzo="an explorer who wears a scuba suit and pokes around underwater" -- the fact that both of these are "diver" in English is coincidental, it's not part of the source material. Actually this makes the imagery in "Resurrection" a lot easier to understand.
posted afternoon of April 17th, 2010: Respond
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On re-reading, I find the last third of "Last Evenings on Earth" confusing. It seems like there is supposed to be some confusion, like that's the point of it -- the title suggests (and B seems to be worried) that B and his father die in Acapulco; but I'm pretty sure (though the ending is totally open) that's not what is going to happen, rather it's some element of their relationship that is dying. Bolaño sets this up at the beginning of the final section of the story when he says, There are things you can say and things that can't be said, B thinks, depressed. From this moment on, he knows that he is approaching the disaster. ... And here ends the parenthesis, here end the forty-eight hours of grace, when B and his father have visited the bars of Acapulco, have slept on the beach, worn out, have eaten and even laughed; here begins an icy period, a period seemingly normal but dominated by some frozen gods (gods who otherwise never interfere with the heat which reigns in Acapulco), a few hours which in another time, perhaps when he was a teenager, B would have called boredom, but nowadays he would never use that term; more likely disaster, a peculiar sort of disaster, a disaster which on top of everything else will distance B from his father -- the price they have to pay to live.
-- there's a lot strange about this paragraph -- why is this "the price they have to pay to live"? -- but I'm primarily interested in the notion that B is being further distanced from his father here. The theme of the whole trip seems to have been B distancing himself from his father; at the end they seem if anything a little closer than over the course of the trip. Look at the penultimate paragraph of the story: B thinks of Gui Rosey, who disappeared from the planet without leaving a trace, docile as a lamb while the Nazi's hymns rose up to a blood-red sky, and sees himself as Gui Rosey, a Gui Rosey buried in some vacant lot in Acapulco, disappeared forever, but then he hears his father, who is making some accusation to the ex-clavadista, and he realizes that unlike Gui Rosey, he is not alone. This has the feeling of an important moment for B, the moment where he grows closer to his father (and given the barroom-brawl setting, it must be said there is a lot of potential for this to be corny) -- but the moment has been set up as one of further alienation. So I come away from the story not sure what to make of it -- B's defining characteristic is his passivity, his father's might be his boorishness or it might be his cool-headedness "when it counts." I feel for B and hope he has a better time on his next vacation...
posted evening of April 17th, 2010: Respond
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Monday, April 19th, 2010
 Today I read a comment to the effect that Bolaño's style in Nazi Literature in the Americas was influenced heavily by Borges and by J.R. Wilcock. Well Borges of course, think I; but whose is this other name? ...Turns out he is a very intriguing Argentine author from the mid-20th C. (who spent much of his life in Italy, and it looks like much of his writing is in Italian). Also he was a civil engineer, like my father, and like Oswaldo. Here is a story of his I found online, the story of Yahweh's messenger looking for work in the ages when Yahweh no longer speaks to His creations -- powerful stuff!
El ángelpor J.R. Wilcock
El ángel Elzevar está desocupado, lo único que sabe hacer es llevar mensajes pero ya no hay más mensajes que llevar, y entonces el ángel da vueltas revisando en la basura del gran basurero municipal en busca de restos de comida y sobras de fruta: algo tiene que comer. De noche, hizo la prueba de recorrer la orilla del rÃo en calidad de prostituto todo servicio, y de hecho sabe hacer muchas cosas y su condición angélica lo exime de cualquier escrúpulo moral; pero la mayorÃa de las veces el encuentro termina mal, por ejemplo cuando el cliente, antes o después, descubre que Elzevar no tiene sexo: por lo que parece, en ciertas ocupaciones el sexo es particularmente requerido, e incluso indispensable. Para aplacar al desilusionado cliente, Elzevar le muestra un poco cómo vuela, primero a la derecha, después a la izquierda, después le pasa sobre la cabeza y le desordena los cabellos como una brisa ligera; pero los clientes de la orilla del rÃo exigen algo más concreto que una normal exhibición de levitación; uno le mordió el tobillo en pleno vuelo, otro calvo con peluca lo llamó sodomita y un tercero lo denunció a la policÃa, basándose en un artÃculo del Código Penal que prohÃbe exaltar la seducción y otros dos artÃculos del Código de Navegación Aérea relativos al vuelo urbano sin documentos. Después de lo cual Elzevar tuvo que mudarse a otro recodo del rÃo, peligrosamente frecuentado por familias y pescadores con cañas, incluso de noche.
Estos inconvenientes, natural consecuencia de su desocupación temporaria, no pueden realmente preocupar a un ángel. Para comenzar los ángeles son inmortales, y son pocos los mortales que pueden decir lo mismo. En cuanto a la falta de mensajes, un dÃa u otro tendrá que terminar. Nuevos emisores se están alistando, y los potenciales receptores por cierto no escasean. Ya en el pasado le sucedió estar sin trabajo por perÃodos más o menos largos, sin hacer nada. Basura de comer nunca le ha faltado; es verdad que la prostitución angélica ya no es lo que era , pero de cualquier forma, hasta que esté listo el nuevo mensaje, hay que seguir en contacto con los hombres. Mientras tanto Elzevar siempre puede encontrar trabajo en un circo, en tanto lamentablemente muchas cosas cambiaron desde que existe la televisión. Si el Gran Silencio durase mucho, otros caminos interesantes y poco recorridos se le abren: por ejemplo el cine underground, la aplicación de antiparasitarios, la manutención de computadoras, la limpieza de ascensores y los desfiles masculinos de moda.
| | The Angelby J.R. Wilcock
The angel Elzevar is unemployed -- the only thing he knows how to do is carry messages, but there aren't any more messages for him to carry, so the angel wanders through the garbage in the great municipal garbage dump, in search of food scraps and vegetable trimmings: he needs something to eat. At night, he tries his luck along the river's bank, offering his services as a prostitute; for to tell the truth, there are many things he can do, and his angelic status exempts him from any moral scruple; but the majority of these encounters end poorly, for example when the client discovers (sooner or later) that Elzevar has no genitals: as it appears, in certain occupations genitals are a particular requirement, even indispensable. In order to placate the disillusioned client, Elzevar demonstrates for him how he can fly, a bit on the right, a bit on the left, then passing over his head and toussling his hair like a soft breeze; but the clients on the river's bank are looking for something more concrete than a simple exhibition of levitation -- one bites his ankle as he is flying over, another, a bald man wearing a wig, calls him a faggot; a third denounces him to the police, basing his accusation on an article of the Penal Code which prohibits solicitation, and also on two articles of the Code of Navigation relating to unlicensed flight in urban areas. After that, Elzevar has to move around the bend of the river, to an area dangerously thick with families and fishermen, even at night.
These inconveniences, the natural consequence of his temporary unemployment, are no real distraction for an angel. To begin with, angels are immortal; there are few mortals who can say as much. And as far as the drought of messages goes, one day or another that will be over. New transmissions are readying themselves, and potential recipients are hardly in short supply. It's happened in the past now and then, that he's been without work for however long a time, and it hasn't affected him. He's never been lacking for trash to eat. It's true that angelic prostitution is not what it once was; but somehow or another, until the next message is ready, he has to remain in contact with people. Elzevar could always find work in a circus, though here too, lamentably, much has changed since the invention of television. If the Great Silence lasts too long, other avenues could open, interesting and little explored: for example the underground cinema, the application of static suppressors, computer maintenance, cleaning of elevators, male modeling.
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Note: I don't know about "Elzevar" ("El-Zephar"?), likely this is the name of a particular angel but I'm not familiar enough with the Christian pantheon to know which one it would be or how to render it in English. Scanning Paradise Lost is not turning anything up... And is "The Great Silence" used to refer to the post-Mosaic times in which God no longer sends angels to communicate his wishes or commands to humanity? Wilcock's capitalizing that made me think he is referring to a term that is in use. "Solicitation" is a pure guess at a tranlation of "exaltar la seducción".
 Update: Look at that, Wilcock translated Jack Kerouac into Spanish! Interesting... Is this book Desolation Angels?
posted evening of April 19th, 2010: 1 response
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Saturday, April 24th, 2010
(I see other translators have rendered it "Roaming" or "Vagabond" in F and B, these may be closer to an accurate translation --  I'm leaving it "Wandering" thinking that reflects the directionless feeling I get from reading the story and trying to inhabit B's character.) In this paragraph B is thinking about how he knows the authors listed on the magazine's cover. Notice something interesting with tense, which is that the story having been told up to here in the present, here Bolaño wants to loosen the focus a little so he shifts into a mix of past tenses and actually goes so far as to alert the reader that's what's going on.
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La Revista, que aparece o aparecÃa tres veces al año por iniciativa de Marc Dachy, está editada en Bruselas, por TRANSéDITION, y tiene o tenÃa su domicilio social en la rue Henry van Zuylen, número 59. Roberto Altmann, en una época, fue un artisto famoso. ¿Quién recuerda ahora a Roberto Altmann? piensa B. Lo mismo con Carlfriedrich Claus. Pierre Guyotat fue un novelista notable. Pero notable no es sinonimo de memorable. De hecho a B le hubiera gustado ser como Guyotat, en otro tiempo, cuando B era joven y leÃa las obras de Guyotat. Ese Guyotat calvo y poderoso. Ese Guyotat dispuesto a comerse cualquiera en la oscuridad de un chambre de bonne. A Mirtha Dermisache no la recuerda, pero su nombre le suena de algo, posiblemente una mujer hermosa, una mujer elegante con casi total seguridad. Sophie Podolsky fue una poeta a la que él y su amigo L apreciaron (e incluso se podria decir que amaron) ya desde México, cuando B y L vivÃan en México y tenÃan apenas algo más de veinte años. Roland Barthes, bueno, todo el mundo sabe quién es Roland Barthes. De Dotremont tiene noticias vagas, tal vez leyó algunos poemas suyos en alguna antologÃa perdida. Brion Gysin fue el amigo de Burroughs, el que le dio la idea de los cut-up. Y finalmente Henri Lefebvre. B no conoce a Lefebvre de nada. Es el único al que no conoce de nada y su nombre, en aquella librerÃa de viejo, se ilumina de pronto como una cerilla en un cuarto oscuro. Al menos, de esa forma B lo siente. A él le gustarÃa que se hubiera iluminado como una tea. Y no en un cuarto oscuro sino en una caverna, pero lo cierto es que Lefebvre, el nombre de Lefebvre, resplandece brevemente de aquella manera y no de otra.
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The magazine, which appears (or was appearing) three times a year under the initiative of Marc Dachy, is published in Brussels, by TRANSéDITION; it has (had) its home office on rue Henry van Zuylen, number 59. Roberto Altmann, at one time he was a famous artist. Who remembers Roberto Altmann nowadays? thinks B. The same with Carlfriedrich Claus. Pierre Guyotat was a noteworthy novelist. But noteworthy is not synonymous with memorable. In fact B would have liked to be like Guyotat, in another age, when B was young and was reading Guyotat's works. This bald, powerful Guyotat. This Guyotat who was fixing something for dinner, in the darkness of a chambre de bonne. He can't place Mirtha Dermisache, but her name reminds him of something, maybe of a beautiful woman, almost certainly an elegant woman. Sophie Podolsky was a poet whom he and his friend L had appreciated, you could even say adored, way back in Mexico, when B and L were living in Mexico and were hardly over twenty years old. Roland Barthes, well good, everyone knows who Roland Barthes is. Of Dotremont he has heard vague reports; perhaps he has read some of his poems in some lost anthology. Brion Gysin was that friend of Burroughs, the one who gave him the idea of cut-ups. And then at last Henri Lefebvre. B hasn't seen Lefebvre at all. That's the only one whose name he has never seen at all; in that anticuarian bookstore, the light comes on right away, like a match struck in a dark room. Or at least, that's about how B feels. He would like if it would light his way like a torch. And not in a dark room but in a cavern -- what's for sure is that Lefebvre, the name Lefebvre, shines briefly in just that manner, not in any other. |
I am not satisfied with certain bits of this translation, most notably the sentence about Guyotat fixing something for dinner, and the last couple of clauses of the last sentence. And whether B and L are adoring Podolsky's work or the poet herself. If you notice anything that sounds off or see a way to improve the way it sounds, please mention it in comments.
One thought running through my head as I go over this passage, is how Bolaño can write using bits of his experience, and I don't necessarily need to label the writing a form of memoir -- I have a habit of thinking of The Savage Detectives as if it were, or were in parts, a work of autobiography -- the bit about Sophie Podolsky references a bit of Bolaño's experience, and also a bit of Belano's experience, and I don't really see any need to untangle which is which.
posted evening of April 24th, 2010: Respond
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Monday, April 26th, 2010
Pablo Antonio Cuadra's poem "El barco negro" (in Poets of Nicaragua) inspired me to buy the book  Songs of Cifar and the Sweet Sea, which is Grace Schulman's selections and translations from Cuadra's Cantos de Cifar, because I was so dissatisfied with White's translation. A really powerful poem, but the translation is nothing at all... Well: the book arrived in the mail today; I'm looking at it and enjoying Schulman's translations by and large. But her selections not so much: she did not include "The black boat." Rats... Ok, so here is my first attempt at a translation of a poem.*
El barco negro
Cifar, entre su sueño oyó los gritos
y el ululante caracol en la neblina
del alba. Miró el barco
—inmóvil—
fijo entre las olas.
—Si oyes
en la oscura
mitad de la noche
—en aguas altas—
gritos que preguntan
por el puerto:
dobla el timón
y huye
Recortado en la espuma
el casco oscuro y carcomido,
(—¡Marinero!, gritaban—)
las jarcias rotas
meciéndose y las velas
negras y podridas
(—¡Marinero!—)
Puesto de pie, Cifar, abrazó el mástil
—Si la luna
ilumina los rostros
cenizos y barbudos
si te dicen
—Marinero ¿dónde vamos?
Si te imploran:
—¡Marinero enséñanos
el puerto!
¡dobla el timón
y huye!
Hace tiempo zarparon
Hace siglos navegan en el sueño
Son tus propias preguntas
perdidas en el tiempo.
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The Black Boat
Cifar, inside his dream he heard the cries,
the ululating conch out in the mist
of dawn. He saw the boat
—immobile—
fixed among the waves.
—If you hear
from the darkness,
the middle of the night
—on high seas—
cries, cries that beg you
for the port:
turn your tiller back
and flee
Outlined in the raging surf
the boat's hull dark and eaten away,
(crying, —O Seafarer!—)
the broken rigging
swaying and the sails
black and rotting
(—O Seafarer!—)
He held his ground, Cifar, he clung to the mast
—If the moon
lights up their faces
ashy, bearded, jinxed
if they ask you
—Seafarer, where you going?
If they implore you:
—Seafarer, show us the way
to the port!—
turn your tiller back
and flee!
They set sail long ago
They're sailing for ages, in the dream
The questions are your own
forgotten in the ages.
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...A different selection of Cuadra's "Cifar" poems (an objectively better selection since it includes "El barco negro") is on offer at Pelele's blog, Muchacha Recostada. Also the whole book is online at turtleislands.net.
* Wait no, that's wrong. So, the next attempt in an extremely infrequent series of poetry translations by Jeremy.
posted evening of April 26th, 2010: 4 responses
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Thursday, April 29th, 2010
Monterroso writes, "There are three topics: love, death, and flies" -- and right away I'm thinking of Robyn Hitchcock... This is the introduction to part II  of Monterroso's collection Complete Works (and Other Stories).*
There are three topics: love, death, and flies. Since humanity has existed, this sentiment, this fear, these presences have accompanied him everywhere. Let others deal with the first two; I will occupy myself with flies, which are greater than men (if not than women). For years I've had in mind the idea of putting together a universal anthology of the fly. I still mean to do it -- but, I soon came to realize the task was practically infinite. The fly pervades literature; anywhere you cast your eye, you are sure to find the fly. There is no true author who has not taken the opportunity to dedicate a poem, a page, a paragraph, a line to him; if you are an author and have not done this, I advise you to follow my example, to hurry up and do it. Flies are the Eumenides, the Erinyes; they are chastisers. They are avengers, for what we don't know -- but you know that they have persecuted you; as far as you know, they will go on persecuting you forever. They are vigilant. They are the avatars of something unnameable, something benevolent or malign. They pursue you. They follow you. They watch you. When at last you die, it's likely (and it's too bad) that one fly will suffice to carry your poor, distracted soul who knows where. Flies convey -- and they come over the course of the ages to own their cargo -- the souls of our dead, of our forebears, who thus remain close to us, accompanying us, determined to protect us. They are a means for our small souls' transmigrations; they accumulate wisdom -- they come to know everything that we do not dare to know. Perhaps the ultimate propagator of our tired western culture will be the body of this fly, who has come down through the course of the centuries, furthering his line without enriching himself....
You can read the original at valdeperrillos.com, where they have the beginnings of the anthology Monterroso dreams of -- I am surprised not to see Denevi's God of the flies in there as well.
* It appears this piece is actually from a different collection, Perpetual Motion; the two collections were published together in translation under the title of the first.
posted evening of April 29th, 2010: Respond
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Friday, April 30th, 2010
The rest of the piece I started yesterday -- Monterroso explains some of the role flies play in our universe.
...And think about what I believe Milla said (an author whom of course you will not know but whom thanks to having occupied yourself with the fly, you are hearing mentioned for the first time today), that the fly is not as ugly as it appears at first sight. But this is because, at first sight it does not appear ugly -- precisely because nobody has ever seen a fly for the first time. Nobody ever thinks to wonder, were there flies before me? will there be flies after me? In the beginning was the fly. (It's practically impossible that such a phrase would not appear here -- in the beginning was the fly or some such thing. We live out these phrases. Phrases which --fly--, like sorrow --fly--, mean nothing. Grievous phrases which fill up our books.) Forget it. It's easier for a fly to land on the Pope's nose than for the Pope to land on the nose of a fly. The Pope, or the king or the president (the president of the country of course -- the president of a financial company or a corporation or a maker of product X is in general foolish enough to be considered better than that) is not able to call out his Swiss Guard or his Royal Guard or his Presidential Guard to kill a fly. On the contrary, he is tolerant; perhaps he will just scratch his nose. You know. And you know that the fly knows too, and watches out; you know that what we actually have is a guard of flies, who take care at every hour lest we fall into mortal sin -- which would require a guard of angels, who would soon slack off and turn into accomplices, like the angel in Hitler's guard or the one in Johnson's. But it doesn't have to be that way. Let's return to noses. The fly who lands on yours is a direct descendant of the one who dropped in on Cleopatra's. And once again you fall into these prefabricated rhetorical allusions which everyone has used already. And still you want to create literature. The fly wants you to wrap it in this atmosphere of kings, popes and emperors -- and it wins out. It is your master. You cannot speak of it without an inclination towards grandeur. Oh Melville, you had to sail the seas in order finally to make up this great white whale on your desk in Pittsfield, Massachusetts, without realizing that all the while, since the hot evenings of your childhood when Evil would flutter around your strawberry ice cream and, as the years passed by, over you yourself in the dusk as you pulled out one by one the brown hairs of your beard, reading Cervantes and polishing your style; and not necessarily in that enormous mass of bones and sperm incapable of doing any evil, but rather in him who interrupts your nap, like the crazy Ahab, and Poe and his raven? Ridiculous. Take a look at the fly. Observe. Think.
...Well, much of this is pretty rough. That last sentence in particular, about Melville, is a monstrosity that is going to take a while to figure out. The author Milla whom Monterroso refers to at the top of this piece is José Milla y Vidaurre, who has an essay about flies in his Book Without a Name. Not sure why Monterroso doesn't think his audience would have heard of Milla -- the Wikipædia entry makes it sound like he was an important author in Guatemala. Come to think of it I don't know if Monterroso was writing for a specifically Guatemalan audience, or if he was even living in Guatemala when he wrote this book. Lots to find out... The next book Milla wrote was called Book With a Name.
posted evening of April 30th, 2010: Respond
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Sunday, May second, 2010
So Monterroso's essay on flies references José Milla y Vidaurre's essay on flies (this piece turns out to be completely beyond my limited abilities as a translator -- the final two paragraphs depend on the double meaning of mosca, which can be "fly" or "cash"), which references a piece by Lucian In Appreciation of the Fly. (Have I mentioned how happy Google Books, in all its imperfection, makes me?)
...Both Milla and Lucian reference Iliad XVII:487-92, in which Athena blesses Menelaos: in Chapman's translation, "For which grace she kindly did bestow/ Strength on his shoulders, and did fill his knees as liberally/ With swiftness, breathing in his breast the courage of a fly,/ Which loves to bite so, and doth bear man's blood so much good will,/ That still though beaten from a man she flies upon him still;/ With such a courage Pallas filled the black parts near his heart."
posted evening of May second, 2010: Respond
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