Waggish

David Auerbach on literature, tech, film, etc.

Tag: america (page 5 of 19)

John Williams: Butcher’s Crossing

Butcher’s Crossing is the most flawed, the most peculiar, and the most exuberant of Williams’ three mature novels (he disowned a first novel, which I have not read). Unlike the near-perfect tenors of the academic novel Stoner and Augustus, Butcher’s Crossing sees some significant shifts in tone over the course of the book. All three novels are Bildungsromans, but here Williams also attempts to tell the story of the decline of the American West as well. That is why, unlike the other two novels, it is not titled after the main character but the frontier town which provides the settings for the bookends of the novel.

Will Andrews is a Harvard student who, inspired by Emerson, drops out to find himself in the great West. After arriving in Butcher’s Crossing, he funds a hunting expedition to a distant valley in Colorado where a great herd of buffalo still remain, most of the other herds having already been hunted down and killed for hides. He is naive and for a time it seems he could be easily scammed, but the leader of the expedition, Miller, is serious, and after Andrews has a slight dalliance with a whore-with-a-heart-of-gold, they set out with two other grizzled men.

So the ground for an archetypal post-western has been laid, and the themes follow those that would be used (and overused) by Cormac McCarthy, Once Upon a Time in the West, and, of course, Stan Ridgway and Wall of Voodoo:

harshly awakened by the sound of six rounds of light caliber rifle fire followed minutes later by the booming of nine rounds from a heavier rifle, but you can’t close off the wilderness. he heard the snick of a rifle bolt and found himself staring down the muzzle of a weapon held by a drunken liquor store owner. “there’s a conflict,” he said. “there’s a conflict between land and people…the people have to go. they’ve come all the way out here to make mining claims, to do automobile body work, to gamble, to take pictures, to not have to do laundry, to own a mini-bike, to have their own cb radios and air conditioning, good plumbing for sure, and to sell time/life books and to work in a deli, to have some chili every morning and maybe…maybe to own their own gas stations again and to take drugs and have some crazy sex, but above all, above all to have a fair shake, to get a piece of the rock and a slice of the pie and to spit out the window of your car and not have the wind blow it back in your face.”

“Call of the West”

And that does somewhat mimic the arc in the book. Things get immediately dire as they have trouble finding water, and less than a third of the way into the book, things do seem to be shaping up for a sheer hellishness. But they find the water and the valley, and soon enough they are hunting (i.e., massacring in large numbers) buffalo. There is a sustained, 40-page description of the early days of the hunt that may be the most focused setpiece Williams ever wrote, and the turning point in Andrews’ character.

It came to him that he had turned away from the buffalo not because of a womanish nausea at blood and stench and spilling gut; it came to him that he had sickened and turned away because of his shock at seeing the buffalo, a few moments before proud and noble and full of the dignity of life, now stark and helpless, a length of inert meat, divested of itself, or his notion of its self, swinging grotesquely, mockingly, before him. It was not itself; or it was not that self that he had imagined it to be. That self was murdered; and in that murder he had felt the destruction of something within him, and he had not been able to face it. So he had turned away.

Such introspection is comparatively rare in the novel. Extensive and careful description is more common, but when it comes like it does here, it is strikingly abstract and visceral simultaneously. I don’t know if the effect is quite successful (thought it beats Cormac any day), but it’s certainly unusual. Williams resists any broad judgments of character. If Andrews is losing his humanity, then “humanity” is not an absolute value. He is freed from this sort of condescension towards the whore that he felt earlier in Butcher’s Crossing:

He saw her as a poor, ignorant victim of her time and place, betrayed by certain artificialities of conduct, thrust from a great mechanical world upon this bare plateau of existence that fronted the wilderness. He thought of Schneider, who had caught her arm and spoken coarsely to her; and he imagined vaguely the humiliations she had schooled herself to endure. A revulsion against the world rose up within him, and he could taste it in his throat.

Much, much later, after returning to Butcher’s Crossing, Andrews thinks back to this very moment and excoriates his younger self for his callow snobbery.

But returning to the plot: after the first day, things become blurry. They continue killing and skinning thousands of buffalo, and Miller, the expert guide and hunter, really wants to kill them all, even if it means leaving hundreds of skins to bring back to following spring. Unfortunately, it starts to snow, and they are stranded in the valley between the mountains all winter long.

As with the scenes where they nearly die of thirst, this would seem to be another potential hell, an existential misery. But Williams pulls back from this desolate Bresson scenario to aim more at The Wages of Fear, and six months of surely excruciating boredom pass fairly quickly without any Shining-like incidents. (In terms of page count, they pass more quickly than that first day of hunting.) I do think that this points to a fundamental stoicism in Williams’ work: for Augustus, Stoner, and Andrews, the hell comes from without, not from within. Events, not ennui, shape character.

Spring comes and they head back, and the book shifts again. Butcher’s Crossing has been transformed and ravaged by the end of the buffalo hide market, and Andrews’ growth is overshadowed by Miller’s desperate attempts to cope with the extinction of his chosen life from which he draws his pride. But the threads unravel; Williams can’t quite make Miller’s collapse mesh with Andrews’ development because Andrews does not learn anything new from it. Rather, Andrews finally does sleep with Francine, the whore from earlier, in a scene where Williams’ writing falls into the floridness described by Pynchon in critiquing his own first published story:

You’ll notice that toward the end of the story, some kind of sexual encounter appears to take place, though you’d never know it from the text. The language suddenly gets too fancy to read. Maybe this wasn’t only my own adolescent nervousness about sex…Even the American soft-core pornography available in those days went to absurdly symbolic lengths to avoid describing sex.

Thomas Pynchon, Introduction to Slow Learner

And in general, Williams’ writing is a little too lush and artful in Butcher’s Crossing, lacking the architectural precision of the later two novels. He is still a wonderful writer, but one is more conscious of him making an effort.

Butcher’s Crossing is a novel of discrete sections, and the ways they do and don’t fit together outline the refinements that Williams would make to his fictive approach. (Reading early work after later work, as I did with Thomas Bernhard’s “Walking”, sometimes helps to illuminate the best parts of the early work more vividly.) Williams abandoned the larger societal picture after this novel to focus on a single character and his milieu, and I suspect he found fault with the dual-pronged nature of Butcher’s Crossing as well. But he also abandoned the idea of the setpiece. It’s understandable, but based on that hunting section, he could have been a master at it. (He also learned how to write female characters; the women of Stoner are far more convincing than the one-dimensional Francine.)

But what of the greater themes of the book? I still think that Williams is pretty cagey about making statements and that the book requires that the author and the reader do not judge Miller and his kind too harshly. The West drives him and others to nihilism (explicitly voiced by a hide trader late in the book), but is this a fundamental truth, a consequence of their ravaging of the land, or just the aftermath of the extinction of their way of life? I do not see a definite answer. We do know that Andrews is changed, even if we don’t know quite what he becomes, and that is the heart of the book.

Birthday Cheer from Laura Riding

Growth

The change of self in wide address of self
To use of self in the kind wideness
Of sense-experience: this loses,
Though memory has
One lasting integration–
The steady growth of death.

And so the habit of smile alters.
And so the hair in a new parting falls.
Can recognition be
Past loss of hour-by-hour identity?
Where is the self that withered
And the self that froze?
How do the rising days succeed to vacancy?

The days are in a progress
As death in a steady growth,
From no to no and yes.
And from there to there and here
Needs no more proof or witness
Than the legs that stopped.
And if the legs themselves have doubt,
Self will the progress prove
With progress, the legs will move,
The smile alter, the hair
In a new parting relapse,
And the mind pause upon
A more mature perhaps.

     –Laura Riding

Gene Wolfe Redux

I have never gotten as much flak for an entry as I have for my criticism of The Book of the New Sun, and since people have been reading that troublesome entry lately, I thought I’d add that I do like Wolfe, or at least find him very intriguing. I see him as having a large wellspring of talent that, for a number of reasons, goes off track too frequently to write much that is genuinely successful, even if it is highly evocative and complex. When he avoids the pitfalls, as with “The Death of Doctor Island,” he can be well-nigh brilliant.

So among the world-building riches that his work offers, I think the problem arises in his combination (and misalignment) of narrative (epistemic) subjectivity and factual absolutism. He puts readers through knots trying to figure out what goes on in his novels and stories, but both in the work and in Wolfe’s own interviews, there is no doubt offered that all questions have answers: you just need to figure them out. If you enjoy the puzzles, great, but there is still something unsatisfying to me in knowing that any given question pretty much does have a simple yes/no answer (or, and this is a significant exception, chalked up to divinity as per Wolfe’s Catholicism), and that much of the obscurity is not serving any other purpose other than as “entertainment” for the reader. Take this excerpt from a Q&A between some devoted fans and Wolfe:

5. Do you care to enlighten us as to whether the Enlightenments are purely miraculous or are concurrent with activities of Mainframe or Pas? — They are purely miraculous.

10. What are the dimensions of the Whorl? — I don’t know.

12. Who was Blood’s father? — Patera Pike. [DRL: This was a complete surprise all round, by the way.]

15. Is the Outsider a form of Severian? — No. Severian is a form of the Outsider.

21b. Who is the narrator of the very last chapter …? — I think you mean the Afterward. It was written by Hoof, Hide, and their wives — but mostly by Hide.

Is the Outsider a spiritual God? Or another virtual being? — The Outsider is a spiritual God.

To continue on the issue of divinity in Wolfe’s work, I wanted to point Wolfe readers to Five Steps Towards Briah, an essay by Nick Gevers that is the single best thing I’ve read about Wolfe. Gevers gives a remarkably coherent and comprehensive account of Wolfe’s agenda, interests, themes, and techniques, and more significantly, how they reinforce one another. His analysis is of The Book of the Long Sun, but his points apply more or less to all the Wolfe I have read. Gevers’ key point, with which I agree:

The entire 1400 page text [of The Book of the Long Sun, with its hundreds of characters, scores of voices, and countless veering twists of plot, is an exhaustive proof by Wolfe of the need to obey a simple injunction: transcend the material world. As a very subtle but also very emphatic Roman Catholic propagandist, Wolfe is commanding us to perceive our bodies and our physical surroundings for the pale mortal envelopes that they are, and rise into the divine light. Any godless secular world, he declares, is Hell, a place where any solutions are temporary, partial, empty. The Whorl is a reflection of contemporary Earth, that fallen spiritual wasteland. The way out is not fruitless secular endeavour, but rather an ascent back towards God, an exodus into His Creation.

The ultra-short summary: Wolfe’s tales are Christian parables (or propaganda, if you will) told or retold by acolytes of one form or another with imperfect knowledge, just as the Gospels are.

Wolfe is not quite as explicit about his religious content as James Blish was in his singular novel A Case of Concience (which overtly treats the Manicheistic heresy), but ultimately there is less doubt about Christian doctrine than there is in Blish, and more emphasis on the One True Way, getting past all the false gods to reach the true one. Gevers maintains, and I agree, that beneath all the puzzles and complexities, this is the fundamental purpose and position of Wolfe’s work. Determining the worth of such a message–that anything that can be known in this world will fall short in providing purpose in life and one must look to the transcendent and undescribable–is up to the individual reader.

Oh, and also…

The Gene Wolfe challenge: in response to some of the comments made on my last entry that insisted that all narrative ambiguity in Wolfe was easily soluble by close reading (my thanks to Jonathan Rock for instead answering my questions about the ambiguities), I issue the following challenge: give a coherent and defensible account of the actual events of Wolfe’s “Seven American Nights,” an eerie postcolonial story that, as far as I can tell, collapses into obscurity and narrative indecipherability by its end. I cannot find a commonly accepted account of the plot, but here’s an excerpt of Robert Borski on the Wolfe mailing list trying to figure things out, just to let everyone know what they’re in for:

When the narrative recommences it’s with the passage I quote at the beginning of paragraph 9, wherein Nadan wants us to believe that someone has broken into his room, relocated his journal, and eaten the missing egg. Actually, however, I believe this is being written an entire day later, on the night that concludes Day 6. Nadan makes it seem as if the break-in and the events preceding it are still part of Day 5, but I believe Wolfe provides us with several clues that it isn’t when he has Nadan reprise the evening’s activities. As we expect, Nadan goes to the theater; when he arrives, however, much to his surprise, he discovers that Bobby O’Keene is already there and preparing to go on-stage. “You are free,” Nadan says. But given Nadan’s and Ardis’s previous frustrations with the police (who, remember, seem to believe there’s something more to the alleged robbery than a simple mistaking of intentions), in addition to the sorry state of the prisoners, is it likely that O’ Keene is going to be this well groomed and composed–especially since Nadan describes him as having been beaten to the ground by the crowd that’s witnessed the robbery–and ready to trod the boards?

Ardis, in turn, then asks Bobby, “Was it very bad?” To which the actor responds, “It was frightening, that’s all. I thought I’d never get out.” But if he was arrested late the night before, and released the following day, perhaps being confined, at the most, 16 hours, this hardly seems to warrant a comment about never getting out. In addition, when Bobby says, “I hear you missed me last night,” Ardis responds, “God, yes.” But if Bobby has actually been confined in jail for a day-and-a-half, Ardis may well be commenting on the poor performance of his stand-in (the fact that Bobby has been missed by her is obviously communicated by someone else).

I gave up. But you, Gene Wolfe fan, should not!

John Williams: Augustus

Williams wrote the serious, affecting academic novel Stoner before he wrote this (mostly) epistolary novel about Augustus Caesar. Despite Williams’ protestations that both novels are concerned with power, the poor academic Stoner had no power while the characters in this one have nothing but. Augustus himself does not speak until the short, final section. The rest of the novel is told in letters between his family, friends, and a few enemies (Cicero and Mark Antony).

Williams ignores the influence of Robert Graves’s salacious Claudius novels and most of the dicier gossip of the time. It is a very high-minded and “Greek” treatment of the Romans. Augustus’ wife Livia is not the murderous witch of the Graves books, merely tough-minded and manipulative, though Augustus sees right through her. In parts Williams goes out of his way to avoid the pettier emotions: Augustus sentences his daughter Julia to a brutal island exile in order to save her life, not to punish her for treason. Augustus is also not concerned with her promiscuity or with promiscuity in general; his draconian marriage laws are merely to promulgate virtue, not demand it. This Augustus is, if anything, closest to the spectral Augustus of The Death of Virgil, who is more a philosophical respondent to Virgil than an actual person. Williams’s Augustus even expresses regret for exiling Ovid.

So Augustus emerges as a preternaturally calm and clear-headed person, as close to the ideal of the enlightened monarch as one could hope. Before his ascent, in the first half of the book, he is a cold, masterful tactician. After becoming emperor, he is a stoic ruler resigned to the unhappiness and isolation that he has brought on himself and pessimistic that the tide of chaos can be fought off after his death. This dialogue with Julia, after he has chosen Tiberius reluctantly but mindfully as his underwhelming successor, is representative:

“Father,” I asked, “has it been worth it? Your authority, this Rome that you have saved, this Rome that you have built? Has it been worth all that you have had to do?”

My father looked at me for a long time, and then he looked away. “I must believe that it has,” he said. “We both must believe that it has.”

Here, as elsewhere, he is more Marcus Aurelius than Augustus.

The things that get out of Augustus’s control do not do so because of human fallibility and weakness, at least not on Augustus’s part. In his final monologue, he expresses little but resignation for what he has accomplished, and he regrets the loss of friendship and ordinary life that his position has cost him. These are the strongest moments in the book, the contrast between the benevolent despot and the young genius among his talented friends and compatriots, the last time he knew actual friendship.

In contrast, the weak point is Julia. Williams seems to have made a conscious decision to give Julia a long and retrospective part in the book, writing her memoirs after Augustus’s death on a larger and less wretched island than the original site of her exile. She writes as a mature, disappointed woman who holds little anger, someone who has lost whatever power she once had. She is happy, but Williams does not succeed in defining her sufficiently to make her more than a foil for Augustus. Perhaps this is a result of the paradox he set himself: Julia and Augustus cannot engage in a real dialogue over the course of the book because they are inhabiting different worlds. Williams does better in having other characters describe their relationships with Augustus, because among all his generals and advisers there is mutual understanding among the intrigue and mistrust, and so they all feel imminently present and evoke how Augustus is always at a remove, even when speaking for himself.

What is its relation to Stoner, which portrays little but small spiritual triumph in an unromanticized academic life? The pains and losses in Augustus are so large as to overwhelm most of the “human” motivations that drive Stoner (as well as most novels). The book reads something like a thought experiment: if Augustus had been so reflective and benevolent, how could the events of his life be explained? What results is an old masters portrait of Augustus, larger than life and larger than human emotion, but still in touch with both.

William Bronk: There Is Ignorant Silence in the Center of Things

Because it is that gloomy sort of week:

There Is Ignorant Silence in the Center of Things

What am I saying? What have I got to say?
As though I knew. But I don’t. I look around
almost in a sort of despair for anything
I know. For anything. Some mislaid bit.
I must have had it somewhere, somewhere here.
Nothing. There is silence here. Were there people, once?
They must have all gone off. No, there are still
people, still a few. But the sound is off.
If we could talk, could hear each other speak
could we piece something, could we learn and teach,
      could we know?

Hopeless. Off in the distance, busyness.
Something building or coming down. Cries.
Clamor. Fuss at the edges. What? Here,
at the center — it is the center? — only the sound
of silence, that mocking sound. Awful. Once,
before this, I stood in an actual ruin, a street
no longer a street, in a town no longer a town,
and felt the central, strong suck of it, not
understanding what I felt: the heart of things.
This nothing. This full silence. To not know.

William Bronk

Reflections on this poem and Bronk’s style to come.

« Older posts Newer posts »

© 2024 Waggish

Theme by Anders NorenUp ↑