March 13, 2019 Arts & Culture A Poet’s Complaints Against Fiction By Anthony Madrid Leonid Pasternak, The Passion of Creation. 1892 First, a word about the traditional feud between poets and fiction writers. I wish to acknowledge, up front, that that feud does not exist. Not traditionally. Conditions in the wild are very unfavorable to it. To witness episodes of this feud, you have to visit a special kind of mismanaged zoo called an M.F.A. program. Perhaps I needn’t add that it is not my object to prosecute any such feud here. Let me be explicit: I revere the great novelists as much as I revere the great poets. I do not see poetry as the higher form of writing. I do not think poets are better people. If anything, I’m sick to death of poets and poetry in a way I could never be sick of fiction and fiction writers. Poets are my family—with all the opprobrium that implies. Whereas, fiction writers strike me as delightfully removed from any familiar mode of being. They have houses and lifestyles. And they traffic in plots, an inherently good idea. Still, I do “have somewhat against thee,” fiction writers. There are certain abuses, rare enough in poetry, that are commonplace in works of fiction. A person who reads and writes poetry all the time will perhaps see these abuses more clearly than the practitioner of fiction, who is naturally and understandably accustomed to them. Take a moment to reflect on the memorable metaphor that Niccolò Machiavelli deploys on the dedication page (as it were) of Il principe. He says there that a painter, in order to paint the lowlands, must of course go up into the mountains, and in order to paint a mountain, must head to the valley. Analogously, in order to really understand the nature of common citizenship, one must be a prince, and in order to know the real deal regarding princes, one must be an ordinary person like Machiavelli himself. That’s why it’s okay for him to tell you how to rule your kingdom, O Prince. And perhaps it is the same, I am suggesting, with fiction writers and poets. The theory’s a good one. Think of the many times nonpoets have laid down memorable and all-but-devastating criticisms of poetry. Think of the recently dead V. S. Naipaul on poetry: Read More
March 12, 2019 Redux Redux: The Stone-Revising Sea By The Paris Review Every week, the editors of The Paris Review lift the paywall on a selection of interviews, stories, poems, and more from the magazine’s archive. You can have these unlocked pieces delivered straight to your inbox every Sunday by signing up for the Redux newsletter. Frank O’Connor. Sketch by B. Whistler Dabney, 1957. This week, we’re celebrating the writers of Ireland and the Irish diaspora, from Frank O’Connor’s 1957 Art of Fiction interview to Edna O’Brien’s short story “Dramas” to Daniel Tobin’s poem “Yeats at Balscadden.” If you enjoy these free interviews, stories, and poems, why not subscribe to read the entire archive? You’ll also get four new issues of the quarterly delivered straight to your door. Frank O’Connor, The Art of Fiction No. 19 Issue no. 17 (Autumn–Winter 1957) INTERVIEWER Why do you prefer the short story for your medium? O’CONNOR Because it’s the nearest thing I know to lyric poetry—I wrote lyric poetry for a long time, then discovered that God had not intended me to be a lyric poet, and the nearest thing to that is the short story. A novel actually requires far more logic and far more knowledge of circumstances, whereas a short story can have the sort of detachment from circumstances that lyric poetry has. Read More
March 12, 2019 Feminize Your Canon Feminize Your Canon: Eliot Bliss By Emma Garman Our monthly column Feminize Your Canon explores the lives of underrated and underread female authors. Here, the life of Eliot Bliss, a prolific lesbian writer from the British Caribbean who may have had a strong influence on the work of Jean Rhys. Eliot Bliss I don’t want to go out into the world and earn my living. I don’t want to have to say goodbye to a quiet scholar’s life, to smooth, civilized hours around a Wedgwood teapot. I want to be able to watch the evening in the sky, to dream on some far hill, to make things slowly out of patterns that I have been finding for years. I don’t want to feel cramped, jostled, frightened, herded among thousands of people; to work among the noise of machines, the incessant clamor of traffic vibrating on the nerves. I don’t want to be terrorised into a set formula of life. These are the thoughts of Louie Burnett, the heroine of Eliot Bliss’s enchanting and lyrical first novel, Saraband (1931). After an English convent school education, Louie has her independence thrust upon her: her army officer father is dead and her mother’s upper-class Anglo-Irish family, thanks to the Great War, is no longer rich. “Perhaps you’ll pick up some nice young man, my dear,” says an uncle. But marriage isn’t on the cards. It is clear, though unspoken, that Louie is a lesbian. The female friends who move in and out of her life are irresistibly, lovingly drawn, so real they leap off the page. There’s boarding school classmate Zara, with her brilliantined ebony hair and reassuring fearlessness; aspiring actress Jonquil, a “tall boyish girl with a certain lackadaisical look about her”; artist Mark, neé Marcelle, who “gave one an extraordinary sense of vividness.” The most significant relationship Louie forms, however, is with her beautiful Parisian cousin, Tim, a talented violinist who, the reader intuits via the subtlest of hints, is also gay. Their relatives suspect a romance, but Louie’s affinity with Tim, whom she considers “marvellous and holy,” is deeper and more steadfast for being platonic. Like all of Bliss’s work, Saraband is autobiographical, a faithful portrait of the author as a young woman. It was certainly true that Bliss refused to be “terrorized into a set formula of life,” sometimes to her own detriment. As an Eton-cropped twenty-two year old in twenties London, she rechristened herself Eliot (her given name was Eileen) after both T. S. and George. Semiestranged from her family, she also left Catholicism and, at least among friends, was open about her sexuality. She had dalliances with women including the modernist poet Anna Wickham (from whom emanated, Bliss wrote, a “tremendous electric force”), moved in the storied lesbian literary circle of Natalie Clifford Barney, and eventually settled down with the artist Patricia Allan-Burns, who remained her partner for more than fifty years. Throughout her life, Bliss wrote prolifically—novels, poetry, plays—despite almost constant financial insecurity, recurrent depression and illness, and scant success. The elderly Bliss told her literary executor, the publisher Alexandra Pringle, that her second novel, Luminous Isle (1934), had failed in part because poverty kept her from socializing. “I refused invitations because I had no clothes, and you ought to go about when you have a book out.” Read More
March 12, 2019 Arts & Culture The Left Hand of Darkness at Fifty By Charlie Jane Anders Collage. Icy landscape photo: Harley D. Nygren, public domain. Ursula K. Le Guin photo: Marian Wood Kolisch. When I first read The Left Hand of Darkness, it struck me as a guidebook to a place I desperately wanted to visit but had never known how to reach. This novel showed me a reality where storytelling could help me question the ideas about gender and sexuality that had been handed down to all of us, take-it-or-leave-it style, from childhood. But also, Ursula K. Le Guin’s classic novel felt like an invitation to a different kind of storytelling, one based on understanding the inner workings of societies as well as individual people. Of course, The Left Hand of Darkness is literally a guidebook to the fictional world of Gethen, also known as Winter. The book takes the form of a travelogue, roaming around the nations of Karhide and Orgoreyn. And by the time you finish reading, you might actually feel like you’ve been to these places, to the point where you kind of know what their food tastes like and how the people act. But for me, and for a lot of other people, The Left Hand of Darkness also left us with a map that leads to another way of telling stories. I’ve read The Left Hand of Darkness a few times, and each time I come away with a new piece of that map. Le Guin’s writing still surprises me every time. In particular, I’m startled over and over by all the strange details and beautiful quirks she packs into descriptions of her made-up world. I’m also startled by the warmth and generosity of The Left Hand of Darkness, considering how bleak and brutal the actual story is. Somehow, in the midst of a horrifying ordeal, Le Guin finds an incredible sweetness. Read More
March 11, 2019 Arts & Culture How to Look at a Desert Sunset By Bruce Berger Photo: Jessie Eastland (CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)), via Wikimedia Commons. Too much has been made of desert sunsets, particularly in the captions of oversaturated magazine photos. Because desert skies tend to be clear, they can’t match the Midwest for cloud effects or smog-inflamed cities for sheer longevity. But they are inferior only to novices who look, naively, in the direction of the setting sun, for the real desert sunset occurs in that unlikely direction, the east. It is opposite the sun that the last rays, deflected through clear skies, fall on the long, minutely eroded mountain ranges and bathe our eyes with light of decreasing wavelengths and cooling colors—vermilion to salmon to plum—transporting the eastern horizon to islands of pure yearning. Read More
March 11, 2019 Happily The Laws of the Fairy-Tale King By Sabrina Orah Mark Sabrina Orah Mark’s monthly column, Happily, focuses on fairy tales and motherhood. Children’s book illustration of “Old King Cole” “If we didn’t have rules,” I say to my sons, “we’d all be on the roof in our underpants talking to the clouds.” “But what if the rule-maker is bad? What if he hates us for no reason? What if he hates kids and brown people?” I learned about the Nuremberg Laws as a kid in yeshiva, and I learned how those original laws bloomed and spread like a virus into more and more laws: Jews are prohibited from buying cake. Jews must surrender their fur, wool, typewriters, telephones, bicycles, cars, radios, dogs, cats, and birds. Jewish children are prohibited from going to school. And, eventually, Jews cannot exist. I think I was nine. I had a dog. I would hide her, I decided. I’d break all the laws. I’d make sure my brothers always had cake. I’d exist. Read More