Will There Ever Be Another You by Patricia Lockwood

As soon as she touched down in Scotland, she believed in fairies. No, as soon as the rock and velvet of Inverness rushed up to her where she was falling, a long way through the hagstone hole of a cloud, and she plunged down into the center of the cloud and stayed there. You used to set a child out for them, she thought, and was caught in the arms, and awoke on the green hillside.

Patricia Lockwood's new novel Will There Ever Be Another You is punctuated by illness and disaster. First, there is the death of the niece which is the culmination of her last novel, No One Is Talking About This. The death of "the Child" hangs over a family trip to the island of Skye in Scotland, and occasions many thoughts about changelings, those targets of fairy transformation who represent both irreparable loss and the possibility of radical and miraculous transformation. Then, there's COVID. Lockwood's narrator (can we just say Lockwood?) battles with a case of Long COVID that leaves her feeling like stranger to her own body, unable to recognize her own limbs, her brain falling apart, etc. Then, later on, her husband falls sick with some kind of spleen disease and undergoes the long process of hospitalization, surgery, and recovery. Everyone in this book, I guess, is falling apart, but falling apart means going to pieces, pieces that are put together again, and who better to put them together than a poet like Lockwood, whose whole schtick is about connecting the seemingly unconnected?

"The line of poetic logic," Lockwood explains to a group of students, "is as easy to disrupt as the narrative, is the narrative, where none appears to exist." No better explanation than that of the novel's entire theory of being. Certainly a book like this one will frustrate lovers of narrative as an expression of imaginary time and sequence. Lockwood is a poet, and this is a poet's novel, and I mean that in a totally different way than I meant it when I said it about Anna Moschovakis' novel, which seemed to be about wringing alienation of banality and cliche. Lockwood, by contrast, is all about harmonies and resonances, the way an image or a phrase can come back again and suddenly appear new in a new context.

But the elliptical nature of it can be rather frustrating, and I think you'd be excused if you felt from time to time that the poetic narrative, the line of poetic logic, can be too cute and self-interested. In No One Is Talking About This, the Internet provided the backbone of such logic; everything pointed back to it, and mirrored it: its collective, fractured nature, the algorithm and the feed, and the way social media sets repetition and recontextualization into hyperdrive. The omniculture stabs of Will There Ever Be Another You (Mrs. Doubtfire, Garry Shandling, Anne Hathaway, whom Lockwood meets for lunch and calls "Shakespeare's Wife," a long treatise on Tolstoy) try half-heartedly to recreate that in the aggregate.

But as often as not, Will There Ever Be Another You finds deep meaning in the collision of image and experience. The long principal section of Lockwood's Long COVID is a tour-de-force whose associative and rippling nature mirrors the experience of losing oneself piece-by-piece. And later, when Lockwood becomes the caretaker, rather than the patient (her husband glibly puts her "in charge" of "the Wound"), the images and phrases turn back in on themselves and find new meanings, new expressions. Around these tentpoles there are sections that seemed to wink, not quite successfully at their own self-indulgence, both materially and artistically: hey, did you know "Shakespeare's Wife" is going to portray me on the stage? That sounds a little more critical than I mean it to be, I think, because even though this novel lacked the urgent, propulsive shape of the last, it's always a pleasure to spend time with someone who knows their way around words like Lockwood does, and with such humor and insight.

They Flew: A History of the Impossible by Carlos Eire

What are we to make of such a saint or his levitations? And we are referring here to the saint, not the man. The saint can be encountered in many documents, but the man himself is much harder to find. Saint Joseph not only levitates more frequently than an other saint in Christian history but also rises higher off the ground. He not only hovers but actually flies--not just indoors, where it is relatively easier to employ wires or other props and fool people, but also outdoors, where such trickery is relatively more difficult or impossible. And he flies forward and backward too. Unlike Saint Teresa of Avila, whose levitations ceased after she complained to God about them, Joseph's gravity-defying ecstasies continued to occur up until the last few days of his life. Moreover, his levitations often point beyond themselves: while they are always carefully described as a side effect of sudden ecstasies brought on by God, rather than as events willed by Joseph himself, they often serve practical purposes and thus are much more than mere wonders.

They Flew, Carlos Eire's survey of flying miracles in medieval and Renaissance history, comes with a readymade pitch. If you've read a review of the book, you probably know it: Eire takes the flights seriously. That is to say, the book remains open to the possibility that what is said about those holy figures who were known to fly is true, and refrains from seeking alternative explanations, or a "true story." In some cases, as Eire explains, this is mere parsimony. As with the case of Saint Joseph of Cupertino, a 17th century friar, there are simply too many eyewitnesses not to remain open to the possibility. And perhaps to assume that the flights really happened is to deal with the people of the past on their own terms. Even Protestants and the skeptics of the Inquisition, Eire explains, believed that these miracles happened: the only difference is that they assumed it was the devil, not God, who gave people these powers. The impossibility of human flight as a rationalist stance simply was not in the cards. And yet, it might be said that this pitch is just that, a marketing ploy, and that the much-advertised credulity of the book only distinguishes it from alternative accounts in superficial ways. Still, it's a lot of fun.

They Flew offers up three case studies of flying saints: Saint Teresa of Avila, Saint Joseph, and Maria de Agreda, known as Maria de Jesus or simply "Sor Maria." Saint Teresa, in Eire's telling, was a reluctant levitator, prone to ecstasies of divine communion that lifted her off the ground, embarrassing her so totally that she eventually asked God to cut it out. Saint Joseph, Eire describes, flew much more often and more happily, but his levitations seemed to have been tied up with his simplicity and incompetence as a monk: they are the miracles of someone transported not by ambition or calculation, but pure joy in the Holy Spirit. It must be said that these are the only two "pure" levitators on which the book focuses; the third, Sor Maria, levitated in the process of "bilocation," in which she was transported during her ecstasies to the New World, where she ministered to the Indigenous people of Spain's New Mexican territories. Although I didn't feel that bilocation was quite within the thematic framework of "flying," I enjoyed Sor Maria's story the most. Later, the book deals with a certain number of "cheats" and frauds who confessed their flights were made with the help of demons, and then with more pointedly "wicked" levitators like witches.

These sections don't quite have the focus that makes the three case studies so engaging; I spent some time wondering when it was, exactly, that Eire was going to get to the parts about flying. But these sections do offer the opportunity to put the flying in a larger context about belief and our changing relationship to it, which might be said to be the "true" thesis of the book. The epilogue, for instance, argues for approaching history with certain post-rationalist or post-materialist methods that are, as Eire suggests, outside the mainstream. One thing that interested me among these discussions is how, far from being credulous, those who lived in the world of Teresa, Joseph, and Maria, could be skeptical in the extreme. All three were, in different fashion, mobbed by attention, both by their admirers and their detractors. The Inquisition, for instance, examined claims of miracles with great skeptical intensity. They would do things like lock nuns who claimed to be able to survive with no food but the eucharist (a common miraculous claim) in their cells until they revealed their fraud by nearly starving to death. In the case of Joseph of Cupertino, the saint's flights were such a political headache that the authorities shuffled him around from monastery to monastery, eventually shutting him up in a cell by himself and letting no one enter. Ironically, this skepticism emerges from an attitude, as Eire shows, of taking these possibilities seriously.

Eire points out that some of these flights are basically happening at the same time as the Enlightenment, and encourages the reader not necessarily to think of them as in tension, but part of similar fronts in a changing relationship to belief. Did they fly? Who knows. Why not. Maybe it doesn't matter. But as the book shows, their flights, "real" or whatever, had a political, cultural, and theological reality that reveals the fault lines of doctrine and power.

Wild Meat and the Bully Burgers by Lois-Ann Yamanaka

And my grandma. Her whole house smells like mothballs, not just in the closets but in every drawer too. And her pots look a million years old with dents all over. Grandma msut know every recipe with mustard cabbage in it. She can quote from the Bible for everything you do in a day. Walks everywhere she goes downtown Kaunakakai, sucks fish eyes and eats the parsley from our plates at Midnight Inn.

And nobody looks or talks like a haole. Or eats like a haole. Nobody says nothing the way Mr. Harvey tells us to practice talking in class.

My favorite town when I went to Hawaii last summer was Hilo, on the rainy side of the "Big Island": far from the tourist mecca of Kailua-Kona, Hilo felt to me like a real place, where real people lived. That meant grit and it meant visible poverty, including visible homelessness--each storefront on Hilo's small main street seemed to have someone sleeping in it. Lovey Nariyoshi, the young protagonist of Lois-Ann Yamanaka's novel Wild Meat and the Bully Burgers, is a poor girl of Japanese descent living in the Hilo of the 1970s. Lovey wants more than anything to be like the rich girls who torment her at school, with their nice clothes and hair, and even more than that she wants to be a "haole," a white Hawaiian:

Sometimes I secretly wish to be haole. That my name could be Betty Smith or Annie Anderson or Debbie Cole, wife of Dennis Cole who lives at 2222 Maple Street with a white station wagon with wood panel on the side, a dog named Spot, a cat named Kitty, and I wear white gloves. Dennis wears a hat to work. There's a coatrack as soon as you open the front door and we all wear our shoes inside the house.

But Lovey is not a haole, she's Japanese and poor, and her visible poverty makes her deeply unpopular at school. Her only friend is Jerry, who is only slightly less popular than she is, and who is as interested in acquiring and amassing a collection of Barbie dolls as Lovey is--if you catch my drift. Jerry's brother, Larry, is one of the pair's chief tormenters--he steals and shaves the heads of all those Barbies, for one, but is capable of real physical violence as well--while his girlfriend Crystal is one of the few people who treat both Jerry and Lovey as human. One thing that sets Yamanaka's writing apart, both here and in Blu's Hanging, which I loved, is her attention to the material culture of time and place: Donny Osmond, Sonny Chiba, Charlie's Angels, a Hawaiian children's program called Checkers & Pogo. Yamanaka's cultural references come quickly, but they never feel irrelevant or overwhelming; instead, they seem to make up the cultural fabric that Lovey is always standing just on the outside of, dreaming of living the fantasies of popular music and television.

Wild Meat is a book about, among other things, how you speak: Lovey's teachers exhort her to adopt a kind of standard English that she's unable to master, illustrating that the difference between her and the world she wishes to occupy is one of being able to talk right. Lovey's parents aren't able to master it either, and the novel is buoyed by their colorful and evocative Hawaiian pidgin, a slightly modified version of which is also the language by which Lovey narrates the book. Of course, the strong and powerful voice that carries the book forward is ironically the very thing that Lovey tries and fails to eliminate in herself. Another recurrent motif is the importance of animals, both wild and domestic. In one story, we see Lovey's father drag her all around the island looking for feathers to use in the production of tourist leis. (The sellers who try to offer up native 'io, or Hawaiian hawk, feathers, are sinister people not to be trusted.) In the title story, Lovey describes being unable to eat a burger made from the family cow "Bully." There's a kind of overlap in these motifs, I think: the Hilo residents who speak perfect haole probably never stop to think where their meat comes from, or how a lei is made.

I didn't think that Wild Meat was as effective as Blu's Hanging. For one, Wild Meat is much more a novel of "linked stories," some of which are very brief and vignette-like. It lacks some of the physicality and viciousness that made Blu's Hanging such a shock, and until the very end it seemed much lighter in spirit and tone. I found myself longing for something like Blu's father's story about being isolated in a Moloka'i leper colony, and thinking it wouldn't come, until, in the novel's final chapters it did: First (spoiler alert) with the suicide of Crystal, unable to deal with the possibility of a second abortion. Then, with the possible blinding of Lovey's father in a convoluted story about trying to save some goats from a lava flow. Lovey, having listened to her father's stories about the highlight of his life--a boy's camp on Kaua'i--manages to hope a cross-island flight and bring her father back a bag full of earth. Blinded, he recognizes the earth by smell, and it smells, as he told her it would, like home. It's a wild swing by Yamanaka (she's like twelve??) but it works, and all the more because the novel refuses to tell us whether Lovey's father's blindness will be a lifelong condition.

So, by the end, I found myself persuaded and touched by Wild Meat and the Bully Burgers. Not to pick on it too much, but I found myself thinking of Jesmyn Ward's Sing, Unburied, Sing, a novel where all "local flavor" to me felt cheap and forced. By contrast, Yamanaka's books pulse with Hawaiian life (as far as this haole can tell, at least), because she knows that such a local existence is also made up of the tawdry, cheap, and chintzy, and the stuff of mass culture.

Tales from Watership Down by Richard Adams

There was a time (said Dandelion), long ago, when rabbits had no sense of smell. They lived as they do now, but to have no sense of smell was a terrible disadvantage. Half the pleasure of a summer morning was lost to them, and they couldn't pick out their food in the grass until they actually bit into it. Worst of all, they couldn't smell their enemies coming, and this meant that many rabbits fell victim to stoats and foxes.

Watership Down was the third book I read for the Fifty Books Project, way back when Brent and I started this blog in 2007. It was a different world, and many of the books I've read since then have become blurry in my mind, this is a book I remember with real fondness. I loved the way that Adams turns the life of the rabbit into something both whimsical and adventurous, fraught with real dangers. It's not entirely true that the coziness and pastoralism of Watership Down is a facade, meant to lull you into a much darker and violent story, but it is true that it is several different types of book at once, and does them all well.

So I knew that no matter how good Adams' odds-and-ends sequel, Tales from Watership Down, would be, it would be nice to return to that world again. And it was. Tales from Watership Down begins with a series of stories (told in frame by the newly established rabbits in their hard-won warren) about the rabbit trickster figure El-ahraihrah, whose legends are a model and inspiration to the rabbits of the original novel. My favorite of these was the story in which El-ahraihrah goes on a quest to bring rabbitkind the sense of smell. This involves traveling far to meet the King of Yesterday, a shaggy bison or auroch who presides over a forest filled with all the animals that have gone extinct because of human activity. The King of Yesterday sends him to the King of Tomorrow, a deer who seems to inhabit a future world in which wildness has returned to the British Isles again, and the world. An appropriate framework, perhaps, for a story about the rabbits receiving those gifts that offer them protection against their enemies. (The vulnerability of rabbits is a big theme in their legend, it seems, "El-ahraihrah" means "The Prince With a Thousand Enemies.")

But the most satisfying parts of Tales from Watership Down are those stories that continue the tale of the rabbits of the original warren. Having secured their safety, the Chief Rabbit Hazel must adapt to being the leader of the rabbit exodus to a peacetime executive, and many of these stories are about the crises that threaten the stability of the warren: new, cocky generations of rabbits who do not remember the war with the rival warren Efrafra, the arrival of strangers, like a doe obsessed with the threat of "White Blindness" (myxomatosis) or a hutch-raised rabbit who would be killed because he "smells of man." These crises threaten Hazel's leadership, but of course, he always seems to navigate the right path, with the help of his lieutenant, Fiver, and enforcer, Bigwig. And in these stories, we see the warren in the next stages of its evolution: overcrowded, it must send out an envoy to establish a new satellite. For a rabbit, as for a college student with a Blogspot account, time moves on.

Sing, Unburied Sing by Jesmyn Ward

The boy is River's. I know it. I smelled him as soon as he entered the fields, as soon as the little red dented car swerved into the parking lot. The grass trilling and moaning all around, when I followed the scent to him, the dark, curly-haired boy in the backseat. Even if he didn't carry the scent of leaves disintegrating to mud at the bottom of a river, the aroma of the bowl of the bayou, heavy with water and sediment and the skeletons of small dead creatures, crab, fish, snakes, and shrimp, I would still know he is River's by the look of him. The sharp nose. The eyes dark as swamp bottom. The way his bones run straight and true as River's: indomitable as cypress. He is River's child.

Young Jojo has grown up hearing his grandfather's stories of Parchman, a notorious Mississippi prison. Jojo's fascination with them stems in part from his admiration for his grandfather's resilience and in part because his father, a white man named Michael, is at Parchman. On the day that Michael is to get out of prison, Jojo's neglectful mother Leonie piles him and his sister Kayla into a car to head north, into the Delta. They come back not only with Michael but the spirit of Richie, a young boy Jojo recognizes from his grandfather's stories about Parchman. Richie recognizes Jojo, and attaches himself to him, out of a vague sense that there is some business to settle with Jojo's grandfather, who failed in his attempts to keep Richie from being killed at Parchman. Their return puts Richie's ghost on a collision course with that of Given, Leonie's brother killed in a "hunting accident" by Michael's cousin, as well as Leonie's mother, who is busy ritually preparing for her own death.

Sing, Unburied, Sing is, ostensibly, about the reverberations of cruelty and racism into the present day. The story is not really Parchman (although it probably should have been), but the way that the violence of Parchman resounds in the lives of people who did not live through it, like Leonie and Jojo. The presence of the ghosts, who, we are made to understand, stick around because they experienced terrible, violent deaths--something Leonie's mother is determined not to let happen to herself--and become basic, literalized representations of the ways that racist violence still "haunts" the people of Mississippi. The malevolent ghost of Richie is eventually banished in two ways: first, Jojo's grandfather has to complete the story he has only partially told Jojo, and confront the shame of his failure to keep Richie alive. This is the novel as therapy, a representation of the idea that trauma can be healed by revealing and narrating. (In this, of course, Sing, Unburied, Sing is not alone; this idea is core to so many books these days.) Then, when Richie tries to snatch the ghost of the grandmother, it's Given who has to scare him off. So our ghosts haunt us, but maybe they protect us, too.

I hated the experience of reading this book. I found it turgid, mawkish, sentimental, humorless, overwritten, convoluted, and at times incomprehensible. At least half of it is a long, drawn-out "road trip" novel that moves like swamp water. The focus of this first half seems to be mostly on what a terrible mother Leonie is; when Kayla gets badly sick, it's Jojo who has to look after her--but this sickness is never really explained or resolved, and as such seems to justify Leonie's contention that she just has motion sickness. The conclusion, by contrast, comes quickly and confusingly, drawing the threads of dead Richie, dead Given, dying grandmother, etc., together in a way that feels badly forced. Despite a few aborted attempts to capture a regional voice, the prose is unrelentingly cloying. (The ghost of a teen that died 50 years ago describes Jojo as "indomitable as a cypress?") But most significantly, I felt that this book had very little meaningful to say about racism and violence. It's bad, and it haunts us. OK. Fine.

The Go-Between by L. P. Hartley

Until I came to Brandham hall the world of my imagination had been peopled by fictitious beings wo behaved as I wanted them to behave; at Brandham Hall it was inhabited by real people who had the freedom of both worlds; in the flesh they could give my imagination what it needed, and in my solitary musings I endowed them with certain magical qualities but did not otherwise idealize them. I did not need to. Marian was many things to me besides Maid Marian of the greenwood. She was a fairy princess who had taken a fancy to a little boy, clothed him, petted him, turned him from a laughing-stock in to an accepted member of her society, form an ugly duckling into a swan.

At Brandham Hall, thirteen-year-old Leo Colston is out of his element. Recruited for the summer by a friend from school, he finds himself at sea among the upper classes. The temperatures climb, but he has only his one suit, and it's only when his friend's sister, Marian, has the grace to take him shopping for summer clothing that he finally finds himself at ease. His new cool green suit is symbolic of his difference from the others at Brandham Hall, but also Marian's charity toward him, and he quickly falls for her in the half-romantic, half-admiring way that young men fall for adult women. When Marian asks him to take a message to Ted Burgess, a local farmer, he jumps to be of service, but only later does he discover that these messages are ones of love, and he's become embroiled in an illicit love affair between the two.

One thing that interested me about The Go-Between is how deftly it manages the envy that emerges from the class divide. By all rights, Leo should be sympathetic toward the farmer, Ted, who is closer to his own class, and who treats Leo, all-in-all, with a kind of fatherly affection. But Leo finds himself gravitating more strongly toward Lord Trimingham, a nobleman, disfigured from his World War I service, who is, or plans to be, Marian's true fiance. Lord Trimingham is polite but cold, and it's not difficult to see why Marian prefers the humble Ted--so does the reader--but for Leo, Trimingham's nobility seems to emerge from the same distinctions as Marian's grace and charity. Leo is, although he doesn't realize it, and only in his heart, a kind of class traitor. The richness of The Go-Between emerges out of the ambiguous conflict within Leo's heart; he becomes increasingly suspicious of what he's been tasked to do, but not really for the right reasons, although he comes close to a flash of truth when he begins to think that both Marian and Ted have been neglectful in using him for their own ulterior purposes.

There's a comfort-food feeling to The Go-Between: stuffy, British, breezy, bucolic. It shares DNA with the classic boarding school novel, like Brideshead Revisited or A Dance to the Music of Time. I found it a little simple compared to these, a little less complex than it might have been. It felt as if it held perhaps a little too tightly to the three-part love triangle, so clean in its design--lady, lord, farmer. But I was really charmed by it, and I was pleasantly surprised by the ending, which presents at first a seemingly over-simple resolution, which it then complicates by sending the reader hurtling far forward in time to the "present" day. I didn't quite expect that, although I suppose I ought to have expected it form the novel's famous first line: "The past is a different country, they do things differently there." 

Silk by Aarathi Prasad

I have heard it said that scientific study can take away a sense of wonder because science reduces a miraculous organism into mere mechanical parts. I have never found that to be true. Perhaps I find miracles in mechanisms. But however I looked at them--these insects, their metamorphosis, their silken threads--all were still miracula, true "objects of wonder." Over centuries, the transformation of insects through metamorphosis had proved so inexplicable a mystery, and the silks that came of it so extraordinary, that women and men have studied it with the kind of fervor that cost some their eyesight, others their health, and a few their lives. And yet it is an obsession that persists.

Silk is kind of weird when you think about it. That stuff comes from a bug's butt. But there's no arguing with results: few fabrics are as lustrous, or soft, and, as Aarathi Prasad describes in her book about the natural history of silk, strong: for a long time it was even used to stop bullets. Human beings have long known the value of silk, as attested by the fact that the silk moth, Bombyx mori, is one of the earliest known domesticated animals we have, going back thousands upon thousands of years. The humble silk moth lost its ability to fly in the process of domestication, and now exists, like cows and chickens, almost entirely at our service. But there are other silks than moth silk, and the most interesting parts of Prasad's book are actually about the attempts to farm silk from other organisms, most of which met insurmountable challenges: the fine hairs of certain mollusks, and the ultra-strong silk of spiders. (As it turns out, it's harder to farm spider silk at scale because, unlike moths, spiders like to eat each other.)

Prasad's book is organized by personality, rather than chronology. Each chapter highlights, more or less, an important personage in the production or understanding of silk. There's Maria Sibylla Merian, whose artistic renderings of silk moth cocoons helped us understand the transformation process of silk moths for the first time. There's René Antoine Ferchault de Réaumur, whose experiments with farming spider silk were so popular they were translated into Chinese for the emperor. And then, toward the end of the book, there are the modern researchers who are using the technology of silk to build stronger fabrics and materials for the modern age, including those using gene-splicing technology to produce spider silk in goats. What this organizing strategy lacks in chronological sense--I had a hard time separating out the where and when, because the chapters jump around in time as well as place--it makes up in human interest. For Prasad, the story of silk is the story of human beings, and specifically those obsessive scientists and naturalists who advanced our knowledge of the production and nature of silk--as opposed to, perhaps, a broader sense of the larger social dynamics of the silk trade.

What I enjoyed most about Silk is the way that it sits at the nexus of several different types of book: it's a history book as well as a natural history book, and it balances history and science well. Prasad is a skilled writer, and the book felt breezy and readable--for the layman. And it left me wanting to get my hands on a pair of spider-silk socks.

An Earthquake is a Shaking of the Surface of the Earth by Anna Moschovakis

I want what Tala has. I'm not ashamed to say it. I want her bony ankles and her wedge-heeled boots. I want the skin of her smooth forehead--dewy, there's no other word--and I want her dates and her friends. I want that high-pitched laugh that peals, even when there isn't much to laugh about. I don't care that it sounds fake sometimes, I don't care if it's a mask or a manipulation, if she's crying inside. It makes anyone who hears it happy: I want that.

The narrator of Anna Moschovakis' An Earthquake is the Shaking of the Surface of the Earth is a disgraced actor who's been out of work since becoming rattled by a protestor during a performance. She lives in a world that has been unsettled by some kind of geological disaster, and where earthquakes are frequent: she literally does not know where to put her feet. Amid this global and personal disaster, she has developed a fixation on her younger, more beautiful roommate Tala. She decides that she must hunt down Tala--who is out, somewhere, in the city, and never actually seems to be at home--and kill her.

The afterword to the novel suggests that much of it is about method acting, that process by which one comes to inhabit a character by channeling true emotions, rather than just performing them. Method acting, perhaps, requires a conscious splitting of the self as much as it requires the unification of such a split, a strategy that the narrator is no longer able to pull off. Tala, by comparison, is wholly herself; she has no need for performances, or to decide what are her true feelings and act upon them. That's why she walks more easily upon the shaking ground than our narrator.

To be honest, this novel really didn't hit for me. Moschovakis is a poet and translator as well as a narrator, and it reads to me a like a poet's novel. By that I don't mean what I think many would expect--that it's filled with beautiful or flowery language, or strong images. It struck me as the opposite, actually, preoccupied with the word and phrase to the point of abstraction: "Strange how language encapsulates time. And power, and relation." A recurring motif is the purposeful reconsideration and alienation of stock phrases and cliches. But I didn't believe in the world, and I didn't believe in Tala, and I didn't really feel persuaded by the anxiety and torment of the narrator. Worse, I didn't believe in the earthquakes. I think a certain kind of reader might get quite a bit out of An Earthquake is the Shaking of the Surface of the Earth--but that reader isn't me.

The Fifth Head of Cerberus by Gene Wolfe

When I was a boy my brother David and I had to go to bed early whether we were sleepy or not. In summer particularly, bedtime often came before sunset; and because our dormitory was in the east wing of the house, with a broad window facing the central courtyard and thus looking west, the hard, pinkish light sometimes streamed in for hours while we lay staring out at my father's crippled monkey perched on a flaking parapet, or telling stories, one bed to another, with soundless gestures.

Gene Wolf's The Fifth Head of Cerberus is a collection of three sort-of-linked novellas that take place on the twin planets of Sainte Anne and Sainte Croix. The first is narrated by an unnamed boy who discovers that he is the genetic clone of his father, destined--unlike his brother--to carry on his father's devious experiments. The second is a story purporting to be written by a minor character from the first, an anthropologist from Earth named Marsch, who comes to the planets to investigate the theories that Sainte Anne, when it was first colonized (by the French, lol) was actually populated by an aboriginal species of shapeshifters who either disappeared or learned to mimic their human colonizers so well that they actually took their place. Marsch's story is about two brothers who end up in different, hostile tribes, and the intervention of the mysterious "Shadow Children," who might be the remnants of a previous wave of human colonization. The third depicts Marsch in a jail cell, writing in his journal about the experience of exploring Sainte Anne with the help of a young peasant boy who claims, like his father, to actually be a shape-shifting "abo." Marsch has been jailed on suspicion of killing the boy, but as the novella goes on, we begin to suspect that the opposite is true: that the boy has killed Marsch, and taken his body and identity.

Even from that summary, you can see the themes that emerge: The Fifth Head of Cerberus is crowded with doubles, dopplegangers, and fakes. The first narrator's tutor, a suspiciously familiar robot named "Mr. Million," turns out to be his own genetic "great-grandfather," the first cloned copy, whose mind has been downloaded into the hard drive. The narrator tries to rebel against his father, killing him, but only ends up following his genetic destiny, repeating his father's work, and his father's before him. These doubles and doppelgangers are symbolized by the twin planets themselves, one which is believed to have had an aboriginal presence, and another which is believed to have been empty--but since the "abos" may have taken over their human colonizers, who can tell which is which?

But I was interested, too, in the book's image of colonization. In Marsch's story (which, of course, mustn't be taken as truth), the names of the pre-contact abos resemble those of Native Americans: "Cedar Branches Waving," etc. And the French colonial elements are pretty pointed. People on both planets are quick to make hard delineations between who is and isn't human: the lobotomized slaves in the market are "not people," and thus one can do whatever one wants with them, even though, as we learn, the slave markets are where the discarded clones of the narrators' father end up. The abos, if they exist, aren't "people" either, and the French descendants of Sainte Anne find easy justification in the prospect of their elimination. But there's something interesting and sneaky in the possibility that the abos have replaced the humans. It's easy to accept that the colonized are affected by the colonizers, but to what extent does the process happen in reverse? To what extent do Americans, for instance, deny the ways in which they are the inheritors of Indigenous culture rather than a European one? (We're not used to asking these questions, which are much more apparent in Mexico and Central America.)

The Fifth Head of Cerberus can be a frustrating read; nothing really is resolved or revealed. What revelations are to be found are unfolded slowly, and perhaps "revealed" only after they become obvious, but a larger truth about the existence of the abos, either in history or in the present, never really emerges. I felt the same way about The Book of the New Sun. Wolfe is a messy writer, full of digressions, and one who refuses to tie all his threads together in a way that a modern reader raised on HBO puzzle box shows will find satisfying. But that's what's most interesting and thrilling about his writing, too.

Radio Treason by Rebecca West

It is undignified for a human being to the be the victim of a historical predicament. It is a confession that one has been worsted, not by a conspiracy of enemies, nor by the hostility of nature, but by one's environment, by the medium in which one's genius, had one possessed such a thing, should have expressed itself. As harsh as it is for an actor to admit hat he cannot speak on a stage, for an artist to admit he cannot put paint on canvas, so the victims of historical predicaments are tempted to pretend that they sacrificed themselves for an eternal principle which their contemporaries had forgotten, instead of owning that one of time's gables was in the way of their window and barred their view of eternity. But William Joyce pretended nothing at his trials. His faint smile said simply, 'I am what I am.'

William Joyce was better known among the British public as "Lord Haw-Haw," so named for the affected poshness of the voice by which he broadcast radio propaganda from Germany. Author Rebecca West, after the war's end, was dispatched to report on Joyce's trial, which ended pretty much as one might expect: Joyce was found to have been a traitor, and became the last person in Britain to be hanged for treason. For a minute, it looked as if Joyce might get off on what might be seen as a technicality: born to an Irish father in the United States, he may never have owed true allegiance to the crown, making his propaganda not technically treason. The prosecution argued that Joyce affirmed his allegiance when he took out a British passport, but the complicated nature of the argument--on both sides--seems to have generated more than a little public sympathy for Joyce, whose pathetic stature, along with the silliness with which Britons regarded the broadcasts, made his ultimate death sentence seem, perhaps, disproportionate.

West structures her book on Joyce in an interesting way: the trial and execution comes first, and only afterward does she back up to detail Joyce's life from the beginning. (This probably has something to do with the fact that, as the foreword describes, West wrote and published the account of trial first before continuing the book.) Joyce's life seems to have been unremarkable, but telling: the son of well-to-do Irish unionists, unable to find a place for himself in the world, or reproduce the success of his parents. A failed marriage, a scuttled military career. Joyce was attracted to fascism at an early age, and rose to a high position with Oswald Mosley's British Union of Fascists. Yet, even there, it seems he was largely disliked. How familiar does this sound? A man who may have grown up to believe that the world owed him success and prestige, and when these failed to materialize, turned toward a fascism that allowed him to punish and control others. A curdled patriotism, perverted to justify an attack on the very nation he professed to love--sound familiar? All he needs is the facepaint and the horned helmet, and Joyce is a January 6er.

I really enjoyed West's writing. I can think of many similar figures one might write a book about today, but it would be impossible to write them outside of a narrow journalistic style, overloaded with facts, figures, footnotes, quotes. And there'd be no space for the kind of thoughtful extemporizing of the kind that West makes so eloquently in the quoted passage, or the critical but forthright judgments that West passes on Joyce and his motives. The foreword (by Katie Roiphe) describes her as a kind of proto-non-fiction writer of the kind whose books we devour today, but I think there's something here that we've lost the ability to do. I probably would never have picked this book up on my own, but I got it in the first shipment of a subscription to McNally Press Editions my wife got me for my birthday, and I'm glad I did.

Basti by Intizar Husain

Where did the bomb fall? The various lanes of the city rise up in my imagination. I try to guess from which direction the sound of the explosion came, and which neighborhoods are located in that direction. Abba Jan is entirely absorbed in reciting from the Quran, and my mind is wandering through the various lanes of the city. In Shamnagar I suddenly pause. That house in Shamnagar where we camped when we first came to Pakistan rises up in my imagination. Has the bomb fallen there? No, it shouldn't fall there. I have no emotional relationship with that house. The moment we left it, the house slipped out of my memory without leaving any imprint on my heart and mind. But suddenly now that house rises up in my imagination. Before my eyes I see the room in which I spent my first night after coming to Pakistan. No, the bomb shouldn't fall on that neighborhood. The house ought to stay safe, the whole house and the room which holds in trust the tears of my first night in Pakistan.

Intizar Husain's Basti details the life of one Zakir, as he grows up amid the birth and first crises of the new nation of Pakistan. Sometimes a third person protagonist, sometimes a narrator, Zakir begins as a small child in the town of Rupnagar, pestering both the Muslim and Hindu sages of his town with a child's questions and receiving different kinds of wisdom in return. This flashback turns out to be just that, a vision of a former life that vanished with the Partition that separated, with great violence, a Hindu India and a Muslim Pakistan. Zakir's small town seems to be emerging into the twentieth century--there's a great bit about the monkeys who can't seem to learn that the new electric wires mean certain death--but then they're whisked away, to a new city, and then to another, into a Pakistan where Zakir never seems to be able to find certainty or stability.

Basti isn't really a book about the Partition, but another great crisis of Pakistan: the war that led to the independence of East Pakistan as Bangladesh. Zakir and his friends are largely aloof from the war and from the political upheavals that rock Pakistan; they spend most of their time at a tea bar called the Shiraz, while huge demonstrations swell and bombs fall outside the windows. Going to visit his father's grave, Zakir finds himself caught up in one such demonstration, caught in the forward movement of the crowd, and threatened by the Indian soldiers who seek to put down such demonstrations on behalf of Bangladesh. I'm only partly sure I'm describing any of this correctly; Basti is a book deeply steeped in Muslim and Middle Eastern history and literature, and many of the minutiae and the multitudinous references, to the Quran, to various ghazal poets, to historical figures of India and Pakistan, were obscure to me, even with the generous appendix. But the overall arch of the book is clear: a man who leaves a childhood of promise and emerges into the false promise of a nationalism that leaves him adrift, endangered, and alienated.

The best parts of Basti, I thought, were the dreamlike passages in which Zakir walks through the city to find it destroyed or deserted. Sometimes these really are dreams, sometimes they only resemble dreams, but in each case Husain writes in a kind of modernist style that seems familiar in the wake of other moments of 20th century crisis throughout the world. Zakir's alienation is so deep that, as he walks around the city, he wonders how it is that people can even go on walking, and if he, too, can walk: "When he observed his own non-human walk, the strange thought came to him that it was not he who was walking, but someone else in his place. But who? He fell into perplexity." Far from giving him a sense of nationalist identity and homeland, the birth pangs of modern Pakistan have ruptured Zakir's identity. He spends much of the novel trying to contact his cousin and former crush, Subirah, who is in Delhi, beyond the border that now separates them forever. What kind of life might Zakir have had if the forces of nationalism and political upheaval and not separated them? Or had not separated him from himself?

With the addition of Pakistan, my "Countries Read" list is up to 108!

After the Death of Don Juan by Sylvia Townsend Warner

The wheel went round. The thread snapped, but was re-knit again. In hell the limbs of sinners are broken and mended, broken and mended. Men and women lie pell-mell together, naked as in the marriage-bed .There is a promise of water, but no water. There is no light and yet they see new torments approaching, and the stony looks of devils standing by. The tears dried on her cheeks as she sat spinning, and thinking of hell. In hell, too, as in heaven, the tears are dried. For all the anguish, for all the despair, no tears can break out over the burning eye-balls. Now Don Juan had come back from damnation to tell of it.

The story goes: the lecher Don Juan, caught in flagrante delicto with Doña Ana, kills Ana's father, the Commander. Later, he visits the Commander's tomb, where the statue of the man invites him to a fine dinner. Instead of a fine dinner, Don Juan receives his just desserts: the earth opens up and demons drag him down to hell. It's a difficult story to believe, but that's what Don Juan's servant, Leporello, insists, and so Doña Ana goes with her reluctant new husband, Don Ottavio, to Don Juan's village, Tenorio Viejo, to inform the lecher's family that he has died. She discovers few friends of Don Juan among the villagers there; even his father, Don Saturno, seems to understand that his son was a rather nasty piece of work. And yet the death--if indeed he really has died--of the don only promises to throw the village into turmoil.

After the Death of Don Juan is, like Townsend Warner's The Corner That Held Them, more interested in capturing a wide view of a place than it is an individual character. We may think, briefly, that it is Doña Ana's book, or perhaps Don Ottavio's, but when the nobleman and noblewoman arrive at Tenorio, the novel's perspective expands to take in all of the villagers who have long battled for safety and dignity under the rule of Don Saturno and his family: the miller, the sacristan, the seamstress, the many olive farmers. The villagers immediately set to discourse, first over whether they truly believe that Don Juan is dead, and then over what it means. They talk themselves into believing that the death of the don means that the money that went to support his drinking and whoring will be returned to the village, and that now they will be able to implement a scheme of irrigation that will increase the yield of their olive trees.

The back of my copy of After the Death of Don Juan describes the book as Townsend Warner's response to the Spanish Civil War. I wondered about that; obviously, it's set in Spain, but I couldn't easily make out any particular analogs of various people or factions, as far as I know them. And yet, it's a book that captures something interesting about class, and class warfare. The villagers find that Don Saturno, an intellectual and dilettante, is as enthusiastic about the irrigation plan as they are, and already has plans drawn up. But this detente between the feudal lord and his subjects is interrupted by the return of--spoiler, you guessed it--Don Juan, who, as it turns out, has not been dragged to hell at all. Talking with his estranged son, Don Saturno finds that all his noblesse oblige will amount to nothing; when he inherits the estate, Don Juan intends to cancel the leases and trap the villagers in cruel bondage. There's something here, I think, about the way that class interests win out over personal kindness; Don Juan understands that his position as lord is an essentially cruel one and has no delusions about whether it is possible for the lord and his workers to be on friendly terms. The villagers only dimly sense this, but they understand that Don Juan's return means them no good, and the novel ends with a bloody and doomed assault by the villagers on the castle.

Though it's set in 18th century Spain, After the Death of Don Juan struck me as Sylvia Townsend Warner at her most Dickensian--the large cast of characters, the broad (and funny) humor, the attempt at circumscribing the whole social relations that define the town. In this way it's very different than the books that made me fall in love with her as a writer, like Mr. Fortune. Yet, I love how she, as a writer, can commit that eloquent, sardonic voice to such different places and times: colonial Polynesia, a 14th century convent, Victorian England. In each instance, she captures something both funny and dark about human nature, and After the Death of Don Juan is no exception.

The Rediscovery of America: Native Peoples and the Unmaking of U.S. History by Ned Blackhawk

This book seeks to reorient U.S. history by redressing the absence of American Indians within it. Covering five hundred years of history, it builds on the work of many other scholars while recognizing that not all peoples, themes, and places can be held within a single study. American history developed out of the epic encounter between Indians and European empires and out of the struggles for sovereignty between Native peoples and the United States. American Indians were central to every century of U.S. historical development.

Few history books have the kind of popular cache that Ned Blackhawk's The Rediscovery of America does. There have been other big "retellings" of American history through the lens of Indigenous Americans--Roxane Dunbar-Ortiz's comes to mind--but this one appeared to meet the moment of a post-Standing Rock awareness of Indigenous people. It won the National Book Award, and it's not hard to see why: it's a scrupulous, thoughtful telling of history that most readers have never heard before. It begins with the colonization of what's now the American Southwest by Spanish--a colonization effort that predates English and other powers on the east coast of the U.S. by over a century--and moves steadily toward the late 20th century, taking every opportunity to show the ways in which what we think of as American history is also Native American history. The "Rediscovery" in the title cheekily shows what the game is.

In many ways, the broader strokes will be familiar to anyone who has read about Indigenous Americans. I see reflected here the same periodizing that David Treuer talks about in The Heartbeat of Wounded Knee--colonization, frontier, allotment, termination, etc. I attended a seminar with an accomplished historian of Indigenous American history where I overheard her call the book a disappointment--I couldn't really hear much of her complaints, but I caught suggestions of cheap, sloppy errors and, most significantly, a sense that the book covers little ground that a historian wouldn't already know. That said, I'm not a historian, and I found a lot of the material here to be very new to me, if not in the broader strokes, the specific details that Blackhawk chooses to pull. I appreciated the reliance on specific anecdotes and primary sources from Indigenous people who lived through each of this different eras.

So, here are some of the big takeaways for me. I came away with a greater sense of how powerful Native tribes, especially the Iroquois/Haudenosaunee Confederacy, were during the colonial period. Far from being a vassal to great powers, the Iroquois were a powerful union of tribes whose possessions constituted, for Blackhawk, a true Empire. The Iroquois, according to Blackhawk, were both a formidable military foe who frequently got the better of the English and French, but clever diplomats who knew how to forge allies with one power or another to keep the other at bay. Such triangulation might have continued apace, if not for the collapse of the French control of Haiti and the country's swift divestment from North America. Nor did I realize how much of the Revolutionary War was precipitated by hatred and suspicion of Native peoples on the margin of the first colonies. Colonists turned to a strong patriot government to help protect them from the Native nations that they felt threatened them, and to help legitimize a growing sense of racial and ethnic superiority that entitled them to seize interior lands.

These battles for the first frontier--what Blackhawk calls the "Inland Sea," the Great Lakes--make up what felt like the most important and interesting part of the book, for me. It may be that I'm just less familiar with that chapter of American history than any other. The parts that were more familiar--the expansion of American interests across the interior west, then the legacies of allotment and termination in the 20th century--had less interest for me. More than anything, I came away thinking that I'd love to read a more specific and narrowly tailored history about the battles for the Great Lakes and the immediate interior preceding the Civil War. 

The Days of Abandonment by Elena Ferrante

Thanks to the side panels of the mirror, I saw the two halves of my face separately, far apart, and I was drawn first by my right profile, then the left. They were both completely unfamiliar to me, normally I didn't use the side panels, I recognized myself only in the image reflected by the big mirror. Now I tried to arrange the mirrors so that I could see from the side and from the front. There is no technical means of reproduction that, up to now, has managed to surpass the mirror and the dream. Look at me, I said to the glass in a whisper, a breath. The mirror was summing up my situation. If the frontal image reassured me, saying to me that I was Olga and that perhaps I would arrive at the end of the day successfully, my two profiles warned me that it was not so. They showed me my neck, the ugly living ears, the lightly arched nose that I had never liked, the chin, the high cheekbones and the taut skin of the cheeks, like a white page. I felt that there, over those two half portions, Olga had scant control, she was not very resistant, not very persistent. What did she have to do with those images.

One day, Olga's husband, Mario, announces that he no longer wants to be with her. She expects him to return--after all, they have two young children and a dog, and he's had similar episodes in the past--but the break seems to be a permanent one. Being abandoned throws her into a severe mental crisis: Who is she if she is not Mario's wife? She's haunted by the image of the poverella, the poor woman, a neighbor from her Neapolitan upbringing who was perfectly normal until, she, too, was abandoned, becoming a physical and mental ruin of her former self. This crisis reaches a head when, having had to replace the locks on her apartment door, Olga finds one day she's unable to turn the keys to get out. Her phone and computer are broken; her son and dog are critically sick. She tries to keep the mounting crisis from her young, resentful daughter, but she's beginning to see visions of the poverella sitting in her apartment; she's beginning to crack.

The Days of Abandonment is totally unlike the sweeping, Dickensian social vision of the Neapolitan novels. It begins from a very simple premise: what happens to a woman when she is abandoned? It's funny, by locking Olga in the apartment, the novel's central episode seems to refuse to let in the larger world at all. And yet, it's unmistakably Ferrante. Perhaps no one is better able to put onto the page the psychology of a woman in a world shaped by male cruelty. (For this reason the rumors you hear now and then about Ferrante being a pseudonym for a male writer to be ridiculous.) The revelations that Olga comes to her about her husband are almost banal in their familiarity: she was the one whose labor kept the household, and thus the relationship, operational, and yet he's the one whose freedom and agency permits him to abandon all that in favor of a younger woman. But these are familiar dynamics for a reason, and Ferrante imbues them with the specificity of a single psychology. No one cracks in exactly the same way, and the sight of Olga collapsing--all while still trying to be a caretaker to her family and to the poor German shepherd, Otto--is something I could barely tear myself away from. Throughout her ordeal, Olga tries to steady herself by leaning on the qualities of pragmatism and patience that she feels define her, and yet the very fabric of reality begins to slip around her.

The Days of Abandonment is a nasty novel. One of my friends told me she loathed it, and I imagine many people--even those who enjoyed the Neapolitan novels--must have picked it up expecting something different, and felt the same. It's filled with scenes of even physical revulsion: the son's vomit, the blood from the wound caused by the little girl stabbing Olga with a paper cutter--a task given to her by Olga, to prick her when she descends too far into her own tortured mind--the ants that invade the apartment, the secretive and secrete-ive failed sexual dalliance with the downstairs neighbor. I was surprised that it ends on a note of healing and reconciliation. The first time he left, the time that didn't take, Mario described his actions as a "brief absence of sense." Finally confronting one another (a violent attack by Olga on Mario in the street notwithstanding), Olga tells Mario that she, not he, knows what it's like to experience a brief absence of sense. The embrace that ends the book is surprisingly tender, and the paragraph it's in is such a bravura passage I'd love to quote it, but I don't want to spoil it. It may be that after all that, The Days of Abandonment is Ferrante's most hopeful novel.

Newcomers: Book One by Lojze Kovacic

Language, one that you don't understand, can be pleasant now and then... It's like a kind of fog in your head... It's nice, there's nothing truly better... It's wonderful when words haven't yet separated from dreams... But not always... I could examine everything as though I was in a theater... Before a storm the sky would get dark. The rain splashed as though a whole sea hung in the air... The Krka flowed like a roadway from hell... the water rose to the machine with the bucket... a whole wagon, a haystack, half a haystack, a small forest... once even an ox gasping for air and lowing... floated past quickly and slammed into the banks of the river... You lost your voice from the wetness, your sight from the gloom, your soul from the lightning... And then silence again.

In Basel, a child boards a train. The sights and sounds are overwhelming, disordered, both inside the train and outside the windows, where the only city the boy has known is chopped up into pieces and discarded. It seems like a grand adventure, but it's only the beginning: soon they are in rural Yugoslavia, the boyhood home of his Slovenian father. They have been escorted out of Switzerland (for reasons that are not totally clear to me but seem to have something to do with the father's status as an ethnic outsider and the rise of Hitler over the border) and must start again in their father's country--a great hardship for his German mother. They traipse through miles of dark forest, nearly drowning in a river, to get to the village. That no one meets them at the train is a sign of tensions to come; unwanted, they are eventually cruelly expelled and return to the city of Ljubljana, where they live in cramped quarters and difficult poverty.

One of the remarkable things about Lojze Kovacic's Newcomers--a book, I half-understand and half-guess, that is a slightly fictionalized version of his own experiences returning to Slovenia as a child--is how slowly but convincingly Bubi, the child narrator, begins to change. On the train, he's a child of nine with a sense of wonder and adventure, but this eventually curdles into a preteen resentment and viciousness. He's unable to grasp the Slovene language, and this alienates him, teaching him it's better to be silent than to speak up. His own words are transliterated in a kind of comic German accent; when people speak Slovene, it's translated in crisp English; when they speak German, it's written in German--as if to emphasize to us that he and his language are out of place here. He cultivates a teenager's rowdy interest in sex and the female anatomy; his few furtive sexual experiences take place with Gypsy girls and at windowsills. He scrounges up a few tense and hostile friends to form a kind of street army and seek out rock-fights. His schooling suffers; he steals. And yet we sense all the time that the child of the train ride is still in there, sensitive and curious, hardened over by being a newcomer.

Hitler exists on the margin of Newcomers, in newsreels, on the radio. Though Bubi and his family despise him, their Germanness is seen to ally them to Hitler, and brings unwelcome attention, both positive and negative. But it struck me that the book is drawing a parallel between the rhetoric of the Reich and that which surrounds Bubi in both the city and the countryside. This is a Europe that is riven with ethnic hatreds, ready to raise a wall against any kind of outsider. And of course, Bubi, too, is formed in the crucible of rivalry and hatred. Hitler, for the time being anyway, is several borders away. And yet the beliefs and enmities that animate Hitler, which allow him to come to power, can be found in every city and village of Europe. The book, or at least the first half of it--it's been split by Archipelago into two parts--ends with Italian forces rolling into Yugoslavia, the threat and menace of xenophobia and fascism made chillingly real.

With the addition of Slovenia, my "Countries Read" list is up to 107!

The Widow's Children by Paula Fox

That girl! That girl with her open mouth, her idiot fearfulness--and Peter Rice, an insect husk, the goddamned vampire sucking her life away, that bloodless Christian sewing machine with his intolerable daintiness--what had she to do with such creatures, what did she have to do with thick-witted, thick-ankled old Desmond and his infant thieving of liquor, or with debauched Carlos--but at the thought of Carlos, Laura began to cry. She didn't understand anything! The unyielding mystery of her impulses was punishment enough for whatever she had done--she thought she had put them to sleep so long ago, that they had withered away just as she was withering away, but they were awake, the old beasts of her life, so merciless, so cruel.

A group of people gather in a hotel room, then a restaurant: Laura, an outspoken Spanish emigrant, her alcoholic husband Desmond, her daughter from a prior marriage, Clara, her gay brother Carlos, and an old friend, an unassuming publisher named Peter Rice. It is the night before Laura and Desmond are supposed to leave for a long voyage to Africa, and they are saying goodbye. But that afternoon, Laura has received a phone call: her mother, Alma, has died. Though she shares the news with no one, the death brings out in her intense feelings about the difficult and complicated childhood she endured with Carlos and a third, absent sibling, Eugenio, as well as the failure of her previous marriage. Laura is wry and sardonic; she tends to say whatever is on her mind, which is often outrageous and cruel, but the death of her mother she keeps jealously to herself. The night becomes for everyone--for reasons not clear to them--a rehashing of all their old difficulties, the crucible of human life that has formed them and gotten them here.

I had high hopes for The Widow's Children; I love love loved Paula Fox's book Desperate Characters, which shares with this one a kind of contracted scope and focus. And I walked away once again in awe of Fox's writing, which brims with hot surprises in every sentence: calling Peter Rice a "bloodless Christian sewing machine," Desmond's alcohol-filching "infant," the "old beasts of her life"--all so wonderful. The book as a whole suffers from being overstuffed, though, even though it tries to capture the singular moment. I had trouble keeping all the histories straight. Some people who do not appear and are only mentioned, like Laura's ex and Clara's husband, Ed, and the supercilious Cuban lady who looked after Alma and her family after they immigrated from Spain, seemed too distant to bring so much to bear on the narrative. The attempt to gather all the conflicts of a family life into a single point, I thought, was probably always doomed to be not quite successful.

I thought much better of The Widow's Children in the second half, when Laura escapes from the restaurant, before reappearing at Peter Rice's to beg him to go to her siblings and do what she cannot: tell them of her mother's death. (It answers, among other things, the question of why this extraneous character seems to be here at all.) She jealously demands, for reasons that weren't quite clear to me, that Peter not tell her daughter. The scenes of Peter visiting first Eugenio, then Carlos, then Clara, against Laura's wishes, were the strongest of the book, and they turned a novel that seemed quite scattered and unfocused into one with a real sense of thrust and purpose. It's no Desperate Characters--maybe that novel was, as they say, lightning in a bottle--but the second half of the book certainly brings these desperate characters into reality./

Mao II by Don DeLillo

"There's a curious knot that binds novelists and terrorists. In the West we become famous effigies as our books lose the power to shape and influence. Do you ask your writers how they feel about this? Years ago I used to think it was possible for a novelist to alter the inner life of the culture. Now bomb-makers and gunmen have taken that territory. They make raids on human consciousness. What writers used to do before we were all incorporated."

Mao II opens with a mass wedding at Yankee Stadium among the followers of the Reverend Moon. The Moonies seem like a strange historical footnote to us now, but in DeLillo's version, they are the key to much of the 21st century--the age of the crowd. In the scene, two cynical middle-aged parents search for their daughter among a thousand brides, griping and sniping at each other, blaming each other for their daughter's mad choice. When the slippery point-of-view finds, as the parents cannot, the daughter in the crowd, she is on the cusp of ecstasy. Her new husband is another face in the crowd, a handsome-enough Korean, but what really matters is not just that the two are united, but they all are united, under the aegis of the Reverend Moon. In the crowd, they participate in him, they become a whole.

It seems a little like it has nothing to do with the rest of the book, which is about a reclusive writer named Bill Gray. More Pynchon than DeLillo, Gray lives with his loyal assistant Scott and his young paramour Karen, who is also Scott's paramour--and the woman getting married at Yankee Stadium. Their precarious stability is interrupted by the arrival of a photographer, who is meant to take the first pictures of Bill in many years. This is the beginning of Bill's reintroduction to the wider world, and the next step is a strange one: his publisher asks him to perform a public reading of the work of a poet who's recently been captured by terrorists in Lebanon. Bill agrees (why?), but the spurious logic of the reading is quickly supplanted by another, which leads Bill closer and closer to Beirut and to taking place, symbolically or perhaps literally, the place of the captive.

What does the Reverend Moon have to do with terrorism? What does it have to do with Ayatollah Khomeini, or Chairman Mao, who appears in the novel only in the form of Warhol's titular silkscreen, a face repeated again and again, in many shades. What interests DeLillo is the crowd, the mass, as in the literal bolus of humanity that grows ever wider and larger, and as in mass media, which envelops into the crowd even those who are not physically present. I was struck by the paragraph above, in which Bill tells the photographer that there is a similarity between novelists and terrorists: both are crowd-workers, stoking the primeval subconscious, working into a mass movement. For DeLillo, the end of the 20th century is marked by the turn from culture to violence, or violence as culture. It's a prescient book, not least because the scenes in New York City seem to be stalked by the presence of the twin towers, twenty years before they reached the heights of their symbolic synthesis with mass terror.

Here's what really interested me about Mao II: the second half, as Bill moves ever closer toward Beirut, operates on a plane of logic than only DeLillo can really make work. It's not dream logic, or even symbolic logic; it's the logic of the crowd, which moves toward an expression of unity. Bill, injured and sick, seems to take on the qualities of the dimly-viewed captive the closer he gets. His movement is mirrored by that of Karen, who, in Bill's absence, has taken up with a homeless tent camp in New York's Tompkins Square Park. Karen, we understand, has returned from isolation with Bill into her true home, the crowd. Tompkins Square is another Yankee Stadium. But there's a resonance, too, with what Bill is experiencing, moving toward and through a disorder that is not really disorder, that has an underlying logic that can only be expressed in the crowd.

"It's like Beirut," Karen overhears people saying about the city's growing disorder. She hears it so much it becomes like a chant, a mantra. And as Bill moves toward the actual Beirut, it makes one wonder what Beirut really is. Is it a place? Or it something larger, an expression of the crowd that can expand and contract and take in a community half a world a way? That's the logic of terrorism, isn't it, to open up the circle of suffering, the circle of consciousness, to take in those who would rather stay outside of it? I was really fascinated by these sections, which contain some of (from what I have read) DeLillo's most abstract but deeply compelling writing.

The Last Thing He Wanted by Joan Didion

There are people who understand this kind of transaction and there are people who do not. Those who understand it are at heart storytellers, weavers of conspiracy just to make the day come alive, and they see it in a flash, comprehend all its turns, get its possibilities. For anyone who could look at a storefront in Honduras or Costa Rica and see an opportunity to tap into the United States Treasury for $25,870, this was a period during which no information could be without interest. Every moment could be seen to connect to every other moment, every act to have logical if obscure consequences, an unbroken narrative of vivid complexity. That Elena McMahon walked into this heightened life and for a brief period lived it is what interests me about her, because she was not one of those who saw in a flash how every moment could connect.

In 1984, a middle-aged journalist and mother named Elena McMahon walks off a job covering a presidential campaign and disappears. Her father, formerly one of those people in the world of intelligence with spurious credentials and obscured duties, has fallen in the grips of dementia. He mentions to her what he probably shouldn't talk about: an arms deal he's organizing for the federal government to fund the Contras in Central America. Elena, disillusioned with her life and job, walks into the job her father can longer do, and soon she finds herself speeding toward Costa Rica (or maybe not?) on a secret flight. Her father's contacts reassure that the job is simple, but she doesn't know that there is another game being played: her father was actually being set up to take the fall for the assassination of an American embassy official, and now Elena has taken his place.

The nature of these events unfold slowly and in non-chronological pieces as they are unveiled and processed by the nameless author, an obvious Didion stand-in. The events of the book, such as they are, have already happened (though of course narrative demands that the climax of Elena's misadventures in Central America and the Caribbean be withheld until the very end), they only need to be ordered and understood. In that way, the job of the journalist-writer is to employ intuition in drawing the connections that are buried and hidden. It's not so different, perhaps, from the job of someone like Treat Morrison, the agency fixer that identifies Elena on the Caribbean island where she's arrived as a potential security threat. Elena, we're told, is not someone who sees the connections immediately; it's what made her a bad journalist, it seems, and it makes her a bad choice for government espionage, though perhaps it makes her a good mark. But in typical Didion mode, the postmodern journalist asserts at every opportunity her inability to understand what happened in this case, not just because the spyworld players cover their tracks, but because of the fundamental unknowability of human beings. Everything can be ordered and the connections made, but the question at the heart of the event--why did Elena McMahon chuck up her entire life to walk into danger?--is unanswerable.

The Last Thing He Wanted was the final novel that Didion wrote in her life. It shares a lot of DNA with her previous novel, Democracy, written twelve years prior, so much so that The Last Thing He Wanted seems at times like a retread of that novel. The complicated task of the journalist, existing somewhere within and without of the text, is better and more interestingly explored there. The way that the political and personal intersect, too. But The Last Thing He Wanted also finds Didion in a mode that reveals just how powerfully and thoroughly she was influenced by the intrigue novels of Graham Greene. The journalist-narrator is a layer of Didion wrapped around the story, but everything else is pure Greene: the busted play, the layered agendas, the sweaty tropical locale. Ultimately, I found that The Last Thing He Wanted doesn't quite succeed because it plays the story so at arm's length that the reader ends up standing outside the story as much as the journalist does. But it's as pure a distillation of Didion's influences and interests, as far as fiction goes at least, as perhaps we ever got.

Death in the Afternoon by Ernest Hemingway

 A great killer must love to kill; unless he feels it is the best thing he can do, unless he is conscious of its dignity and feels that it is its own reward, he will be incapable of the abegnation that is necessary in a real killing. The truly great killer must have a sense of honor and a sense of glory far beyond that of the ordinary bullfighter. In other words he must be a simpler man. Also he must take pleasure in it, not simply as a trick of the wrist, eye, and managing of his left hand that he does better than other men, which is the simplest form of that pride and which he will naturally have as a simple man, but he must have a spiritual enjoyment of the moment of killing. Killing cleanly and in a way which gives you aesthetic pleasure has always been one of the greatest enjoyments of a part of the human race. Because the other part, which does not enjoy killing, has always been the more articulate and has furnished most of the good writers we have had a very few statements of the true enjoyment of killing.

"The bullfight is not a sport in the Anglo-Saxon sense of the word," Ernest Hemingway writes at the beginning to Death in the Afternoon, "It is not an equal contest between a bull and a man. Rather it is a tragedy..." For the bull, obviously, he explains, but for the bullfighter, too, whose life is at risk. Even the greatest bullfighters in the long list of those Hemingway names over the course of the book, like the infamous Joselito, eventually die at the horns of the bull. And those who don't die from being gored, from having their lungs and groins punctured and their intestines drawn out, die from the mental strain of this demanding profession, or from their own crippling cowardice. The bullfighter gives up his life to an exercise of pure aesthetics, of delivering a death so beautiful people flock to the ring to see it.

Popular opinion has moved against bullfighting, even in Spain, where it's outlawed in several provinces that Hemingway once traipsed around, seeing fight after fight, but even in Hemingway's time it was controversial. The thing most people object to, Hemingway says, is the death of the horses, who are so often gored and killed in the efforts of the picadores. Hemingway describes the appreciation of bullfighting as something that belongs to a discerning few; he's under no pretense that most people will be able to look past the inherent cruelty of it to see what makes it beautiful. He compares it, even, to the appreciation of wine: even those who do see its beauty must develop their "eye." Hemingway, of course, has that eye, and much of Death in the Afternoon is a description of the various movements and methods, the bandilleras and volapies and muletas and faenas that make up bullfighting's technical vocabulary, and describing who did them best and who did them worst. He even conjures up an interlocutor in a fictitious old lady, who is that one-in-a-thousand member of the crowd who lacks a natural revulsion to the scene and is willing to be taught. (The old lady's impatience with Hemingway's literary digressions is a funny recurring bit.)

Hemingway is Hemingway, and at times Death in the Afternoon swerves into great literature. In the center of the book is an essay called "The Natural History of the Dead," which is a kind of presentation of the various forms of death and dying that Hemingway witnessed during World War I. Toward the end, a loving evocation of the life of the Spanish countryside makes one of the book's chief rewards. (How little Hemingway might have known that the Spanish Civil War was a few short years away, and that much-loved countryside would provide many more examples for his "natural history of the dead.") Elsewhere the book is doggedly instructive and practical; it really is intended as a guide for those interested in getting into early 20th century bullfighting. I laughed when the book turned, at times, into a kind of fanboying over Hemingway's favorite fighters; it was like listening to Bill Simmons rank NBA all-timers on his podcast. I'm one of the haters--I'll never see a bullfight. But I feel like I understand a little better from Death in the Afternoon what Hemingway and others found to be worth their attention.

The Giant Joshua by Maurine Whipple

A shiver of terror pierced her heart like an icicle. She had not meant to love him, but they had been in the clutch of something bigger than themselves. Some winged power over which they had no control had swept them from the earth to the sky. She had said to him: 'All that counts is doing out jobs. We'll keep our love secret, where it won't hurt a soul in the world.' But words won't dout a flame. And she had not been able to stop loving him, no matter how hard she tried. Even after Kissy came, she could not destroy this burning essence that was the central core of her being. How was it wrong? It had seemed that a passion diffusing so much light and warmth could not be wrong. Where had been the first misstep? Over and over she recounted each pebble that had gone to make the avalanche.

Clorinda--Clory--is one of a wagon train of Mormon settlers sent forth from Salt Lake to build a new city in the desert of Utah's "Dixie Country." She's just sixteen, but recently married to a much older man, a Scot named Abijah McIntyre, who has two wives already. Clory becomes close with the meek second wife, Willie, but Abijah's first wife, Bathsheba, polices his attentions with a will of iron. The marriage is undertaken at the insistence of Brigham Young himself, but it's a difficult thing for a young woman to be saddled with a husband for whom she will never feel the kind of ardor he feels for her, and to live in the shadow of two other women as well. On top of this, Clory falls quickly for a tempestuous younger man named Freeborn, who just happens to be Abijah and Bathsheba's son. She gives into temptations, and then to doubts, but at other times she takes these events as tests of her piety, and like certain hardy flowers her spirit blooms in the desert.

It's funny, the Mormon pioneers of the 19th century are so very American. They left the East escaping religious persecution; they built civilizations out of the Wild West; they thrived by sheer willpower and resourcefulness. Other pioneers of the Wild West occupy our national imagination as part of our shared patrimony, but the Mormon pioneers retain a kind of otherness that prevents Americans at large from embracing them in the same way. The Giant Joshua is an epic for Mormon America, and I do mean epic--I started reading it on the plane to Utah three weeks ago, and I just finished it yesterday. There's a great deal of mythmaking in it, sometimes speciously so: it's strange to read how disappointed and disapproving Brigham Young is in the perpetrators of the Mountain Meadows Massacre, in which a group of Mormons attacked a train of non-Mormon settlers; many historians now think it happened with his complicity. But in Clory there is a kind of ambivalence that makes the novel worth reading. She believes wholeheartedly in the community that grows up around her, and in God, but the rewards of "plural marriage" remain dubious and out of reach for her.

One book I was reminded of, very discordantly, was Norman Rush's Mating. From time to time it seemed to me that Brigham Young occupies the Nelson Deneen role in the planned community of Utah's Dixie, pushing pieces around with a heavy hand in order to create a centrally-planned utopia. Young tells the pioneers what crops to plant, what trades to take up, where and how to sell, and even where to build their first temple. He's depicted as kindly and compassionate, with a genuine interest in all the settlers of Dixie--he knows them each by name--but his machinations are heavy-handed, and they don't always work. He moves Clory together with Abijah as surely as he he commands the villagers to plant cotton instead of wheat, but when a marriage falters--or a crop--he's up and gone, back to Salt Lake, and the consequences never fall on him. If the village functions, it's not really Young that earns the credit, but the collective action of the pioneers who, through trial and error, tame the Virgin River, make peace with local tribes, and build a city from scratch.

The Giant Joshua can be quite brutal. Clory settles down quickly to have a family for Abijah, but one by one, her three beloved children are picked off by disease. Her secret lover, Free, dies in a reprisal raid on a group of Native horse thieves. She reconciles herself to Abijah, who is a competent and capable husband, but he has too much passion for her and too little love. One of the cruelest scenes comes toward the end when Clory, in her forties now, still beautiful, pregnant again with a child of Abijah's, discovers him in flagrante flirto with a young flibbertigibbet who becomes his newest wife. That's the thing about plural marriage: in a way, you can be discarded even more easily. The end of the novel, too, is cruel to Clory, in a way I'll keep to myself. But for all that, the author Whipple (who I think was Mormon?) shows an abiding admiration and respect for what pioneers like Clory and Abijah, for all their faults, were able to wring from the harsh desert landscape.