Monday, March 31, 2014

Frank O' Hara, "Having a Coke with You"

is even more fun than going to San Sebastian, Irún, Hendaye, Biarritz, Bayonne
or being sick to my stomach on the Travesera de Gracia in Barcelona
partly because in your orange shirt you look like a better happier St. Sebastian
partly because of my love for you, partly because of your love for yoghurt
partly because of the fluorescent orange tulips around the birches
partly because of the secrecy our smiles take on before people and statuary
it is hard to believe when I’m with you that there can be anything as still
as solemn as unpleasantly definitive as statuary when right in front of it
in the warm New York 4 o’clock light we are drifting back and forth
between each other like a tree breathing through its spectacles
and the portrait show seems to have no faces in it at all, just paint
you suddenly wonder why in the world anyone ever did them
I look
at you and I would rather look at you than all the portraits in the world
except possibly for the Polish Rider occasionally and anyway it’s in the Frick
which thank heavens you haven’t gone to yet so we can go together the first time
and the fact that you move so beautifully more or less takes care of Futurism
just as at home I never think of the Nude Descending a Staircase or
at a rehearsal a single drawing of Leonardo or Michelangelo that used to wow me
and what good does all the research of the Impressionists do them
when they never got the right person to stand near the tree when the sun sank
or for that matter Marino Marini when he didn’t pick the rider as carefully
as the horse
it seems they were all cheated of some marvelous experience
which is not going to go wasted on me which is why I am telling you about it
--Frank, O' Hara, "Having a Coke with You"

Saturday, March 15, 2014

Rudyard Kipling, "The Gate of the Hundred Sorrows"

"If I can attain Heaven for a pice, why should you be envious?"
--Opium Smoker's Proverb

This is no work of mine. My friend, Gabral Misquitta, the half-caste, spoke it all, between moonset and morning, six weeks before he died; and I took it down from his mouth as he answered my questions. So:—

It lies between the Coppersmith’s Gully and the pipe-stem sellers’ quarter, within a hundred yards, too, as the crow flies, of the Mosque of Wazir Khan. I don’t mind telling any one this much, but I defy him to find the Gate, however well he may think he knows the City. You might even go through the very gully it stands in a hundred times, and be none the wiser. We used to call the gully, ‘The Gully of the Black Smoke,’ but its native name is altogether different of course. A loaded donkey couldn’t pass between the walls; and, at one point, just before you reach the Gate, a bulged house-front makes people go along all sideways.

It isn’t really a gate though. It’s a house. Old Fung-Tching had it first five years ago. He was a boot-maker in Calcutta. They say that he murdered his wife there when he was drunk. That was why he dropped bazar-rum and took to the Black Smoke instead. Later on, he came up north and opened the Gate as a house where you could get your smoke in peace and quiet. Mind you, it was a pukka, respectable opium-house, and not one of those stifling, sweltering chandoo-khanas that you can find all over the City. No; the old man knew his business thoroughly, and he was most clean for a Chinaman. He was a one-eyed little chap, not much more than five feet high, and both his middle fingers were gone. All the same, he was the handiest man at rolling black pills I have ever seen. Never seemed to be touched by the Smoke, either; and what he took day and night, night and day, was a caution. I’ve been at it five years, and I can do my fair share of the Smoke with any one; but I was a child to Fung-Tching that way. All the same, the old man was keen on his money: very keen; and that’s what I can’t understand. I heard he saved a good deal before he died, but his nephew has got all that now; and the old man’s gone back to China to be buried.

He kept the big upper room, where his best customers gathered, as neat as a new pin. In one corner used to stand Fung-Tching’s Joss—almost as ugly as Fung-Tching—and there were always sticks burning under his nose; but you never smelt ’em when the pipes were going thick. Opposite the Joss was Fung-Tching’s coffin. He had spent a good deal of his savings on that, and whenever a new man came to the Gate he was always introduced to it. It was lacquered black, with red and gold writings on it, and I’ve heard that Fung-Tching brought it out all the way from China. I don’t know whether that’s true or not, but I know that, if I came first in the evening, I used to spread my mat just at the foot of it. It was a quiet corner, you see, and a sort of breeze from the gully came in at the window now and then. Besides the mats, there was no other furniture in the room—only the coffin, and the old Joss all green and blue and purple with age and polish.

Fung-Tching never told us why he called the place ‘The Gate of the Hundred Sorrows.’ (He was the only Chinaman I know who used bad-sounding fancy names. Most of them are flowery. As you’ll see in Calcutta.) We used to find that out for ourselves. Nothing grows on you so much, if you’re white, as the Black Smoke. A yellow man is made different. Opium doesn’t tell on him scarcely at all; but white and black suffer a good deal. Of course, there are some people that the Smoke doesn’t touch any more than tobacco would at first. They just doze a bit, as one would fall asleep naturally, and next morning they are almost fit for work. Now, I was one of that sort when I began, but I’ve been at it for five years pretty steadily, and it’s different now. There was an old aunt of mine, down Agra way, and she left me a little at her death. About sixty rupees a month secured. Sixty isn’t much. I can recollect a time, ’seems hundreds and hundreds of years ago, that I was getting my three hundred a month, and pickings, when I was working on a big timber-contract in Calcutta.

I didn’t stick to that work for long. The Black Smoke does not allow of much other business; and even though I am very little affected by it, as men go I couldn’t do a day’s work now to save my life. After all, sixty rupees is what I want. When old Fung-Tching was alive he used to draw the money for me, give me about half of it to live on (I eat very little), and the rest he kept himself. I was free of the Gate at any time of the day and night, and could smoke and sleep there when I liked, so I didn’t care. I know the old man made a good thing out of it; but that’s no matter. Nothing matters much to me; and besides, the money always came fresh and fresh each month.

There was ten of us met at the Gate when the place was first opened. Me, and two Babus from a Government Office somewhere in Anarkulli, but they got the sack and couldn’t pay (no man who has to work in the daylight can do the Black Smoke for any length of time straight on); a Chinaman that was Fung-Tching’s nephew; a bazar-woman that had got a lot of money somehow; an English loafer—MacSomebody, I think, but I have forgotten,—that smoked heaps, but never seemed to pay anything (they said he had saved Fung-Tching’s life at some trial in Calcutta when he was a barrister); another Eurasian, like myself, from Madras; a half-caste woman, and a couple of men who said they had come from the North. I think they must have been Persians or Afghans or something. There are not more than five of us living now, but we come regular. I don’t know what happened to the Babus; but the bazar-woman she died after six months of the Gate, and I think Fung-Tching took her bangles and nose-ring for himself. But I’m not certain. The Englishman, he drank as well as smoked, and he dropped off. One of the Persians got killed in a row at night by the big well near the mosque a long time ago, and the Police shut up the well, because they said it was full of foul air. They found him dead at the bottom of it. So, you see, there is only me, the Chinaman, the half-caste woman that we call the Memsahib (she used to live with Fung-Tching), the other Eurasian, and one of the Persians. TheMemsahib looks very old now. I think she was a young woman when the Gate was opened; but we are all old for the matter of that. Hundreds and hundreds of years old. It is very hard to keep count of time in the Gate, and, besides, time doesn’t matter to me. I draw my sixty rupees fresh and fresh every month. A very, very long while ago, when I used to be getting three hundred and fifty rupees a month, and pickings, on a big timber-contract at Calcutta, I had a wife of sorts. But she’s dead now. People said that I killed her by taking to the Black Smoke. Perhaps I did, but it’s so long since that it doesn’t matter. Sometimes when I first came to the Gate, I used to feel sorry for it; but that’s all over and done with long ago, and I draw my sixty rupees fresh and fresh every month, and am quite happy. Not drunk happy, you know, but always quiet and soothed and contented.

How did I take to it? It began at Calcutta. I used to try it in my own house, just to see what it was like. I never went very far, but I think my wife must have died then. Anyhow, I found myself here, and got to know Fung-Tching. I don’t remember rightly how that came about; but he told me of the Gate and I used to go there, and, somehow, I have never got away from it since. Mind you, though, the Gate was a respectable place in Fung-Tching’s time, where you could be comfortable and not at all like the chandoo-khanas where the niggers go. No; it was clean, and quiet, and not crowded. Of course, there were others beside us ten and the man; but we always had a mat apiece, with a wadded woollen headpiece, all covered with black and red dragons and things, just like the coffin in the corner.

At the end of one’s third pipe the dragons used to move about and fight. I’ve watched ’em many and many a night through. I used to regulate my Smoke that way, and now it takes a dozen pipes to make ’em stir. Besides, they are all torn and dirty, like the mats, and old Fung-Tching is dead. He died a couple of years ago, and gave me the pipe I always use now—a silver one, with queer beasts crawling up and down the receiver-bottle below the cup. Before that, I think, I used a big bamboo stem with a copper cup, a very small one, and a green jade mouthpiece. It was a little thicker than a walking-stick stem, and smoked sweet, very sweet. The bamboo seemed to suck up the smoke. Silver doesn’t, and I’ve got to clean it out now and then, that’s a great deal of trouble, but I smoke it for the old man’s sake. He must have made a good thing out of me, but he always gave me clean mats and pillows, and the best stuff you could get anywhere.

When he died, his nephew Tsin-ling took up the Gate, and he called it the ‘Temple of the Three Possessions;’ but we old ones speak of it as the ‘Hundred Sorrows,’ all the same. The nephew does things very shabbily, and I think the Memsahib must help him. She lives with him; same as she used to do with the old man. The two let in all sorts of low people, niggers and all, and the Black Smoke isn’t as good as it used to be. I’ve found burnt bran in my pipe over and over again. The old man would have died if that had happened in his time. Besides, the room is never cleaned, and all the mats are torn and cut at the edges. The coffin is gone—gone to China again—with the old man and two ounces of Smoke inside it, in case he should want ’em on the way.

The Joss doesn’t get so many sticks burnt under his nose as he used to; that’s a sign of ill-luck, as sure as Death. He’s all brown, too, and no one ever attends to him. That’s the Memsahib’s work, I know; because, when Tsin-ling tried to burn gilt paper before him, she said it was a waste of money, and, if he kept a stick burning very slowly, the Joss wouldn’t know the difference. So now we’ve got the sticks mixed with a lot of glue, and they take half an hour longer to burn, and smell stinky; let alone the smell of the room by itself. No business can get on if they try that sort of thing. The Joss doesn’t like it. I can see that. Late at night, sometimes, he turns all sorts of queer colours—blue and green and red—just as he used to do when old Fung-Tching was alive; and he rolls his eyes and stamps his feet like a devil.

I don’t know why I don’t leave the place and smoke quietly in a little room of my own in the bazar. Most like, Tsin-ling would kill me if I went away—he draws my sixty rupees now—and besides, it’s so much trouble, and I’ve grown to be very fond of the Gate. It’s not much to look at. Not what it was in the old man’s time, but I couldn’t leave it. I’ve seen so many come in and out. And I’ve seen so many die here on the mats that I should be afraid of dying in the open now. I’ve seen some things that people would call strange enough; but nothing is strange when you’re on the Black Smoke, except the Black Smoke. And if it was, it wouldn’t matter. Fung-Tching used to be very particular about his people, and never got in any one who’d give trouble by dying messy and such. But the nephew isn’t half so careful. He tells everywhere that he keeps a ‘first-chop’ house. Never tries to get men in quietly, and make them comfortable like Fung-Tching did. That’s why the Gate is getting a little bit more known than it used to be. Among the niggers of course. The nephew daren’t get a white, or, for matter of that, a mixed skin into the place. He has to keep us three, of course—me and the Memsahib and the other Eurasian. We’re fixtures. But he wouldn’t give us credit for a pipeful—not for anything.

One of these days, I hope, I shall die in the Gate. The Persian and the Madras man are terribly shaky now. They’ve got a boy to light their pipes for them. I always do that myself. Most like, I shall see them carried out before me. I don’t think I shall ever outlive the Memsahib or Tsin-ling. Women last longer than men at the Black Smoke, and Tsin-ling has a deal of the old man’s blood in him, though he does smoke cheap stuff. The bazar-woman knew when she was going two days before her time; and she died on a clean mat with a nicely wadded pillow, and the old man hung up her pipe just above the Joss. He was always fond of her, I fancy. But he took her bangles just the same.

I should like to die like the bazar-woman—on a clean, cool mat with a pipe of good stuff between my lips. When I feel I’m going, I shall ask Tsin-ling for them, and he can draw my sixty rupees a month, fresh and fresh, as long as he pleases. Then I shall lie back, quiet and comfortable, and watch the black and red dragons have their last big fight together; and then . . .
Well, it doesn't matter much to me. Nothing matters much to me—only I wish Tsin-ling wouldn’t put bran into the Black Smoke.

--Rudyard Kipling, "The Gate of the Hundred Sorrows"


Edna St. Vincent Millay, "Spring"

To what purpose, April, do you return again?
Beauty is not enough.
You can no longer quiet me with the redness
Of little leaves opening stickily.
I know what I know.
The sun is hot on my neck as I observe
The spikes of the crocus.
The smell of the earth is good.
It is apparent that there is no death.
But what does that signify?
Not only under ground are the brains of men
Eaten by maggots.
Life in itself
Is nothing,
An empty cup, a flight of uncarpeted stairs.
It is not enough that yearly, down this hill,
April
Comes like an idiot, babbling and strewing flowers.

--Edna St. Vincent Millay, "Spring"

Proust, Excerpt from "In Search of Lost Time"

"The only true voyage of discovery, the only fountain of Eternal Youth, would be not to visit strange lands but to possess other eyes, to behold the universe through the eyes of another, of a hundred others, to behold the hundred universes that each of them beholds, that each of them is."
--Proust, In Search of Lost Time, Vol. V, Ch. II

Guy Davenport, Excerpts from "The Guy Davenport Reader"

"The difference between the Parthenon and the World Trade Center, between a French wine glass and a German beer mug, between Bach and John Philip Sousa, between Sophocles and Shakespeare, between a bicycle and a horse, though explicable by historical moment, necessity, and destiny, is before all else a difference of imagination."

"The imagination is like a drunk man who has lost his watch, and must get drunk to find it. It is an intimate as speech and custom, and to trace its ways we need to re-educate our eyes."

--Guy Davenport, The Guy Davenport Reader

Julian Young, Excerpt from "Reconsidering Nietzsche"

You treat postmodern readings of Nietzsche with some deference in your book, but you seem cautious about embracing them yourself. You form the conclusion that Nietzsche is a “plural realist.” What do you mean by that and how is it different from the postmodern interpretation?
I would actually describe myself as treating postmodernist readings with “restraint” rather than “deference.” Postmodernism has its origins in Kant’s observation that all experience is interpretation, that all experience is filtered through the particular structures of the human mind. To this, taking its lead from both Hegel and Nietzsche, postmodernism adds that the filters in question vary from language to language, culture to culture, angle of interest to angle of interest. And so, it concludes, since there are many equally good interpretations of the world, no single one can be picked as the uniquely correct interpretation. From this it follows, so it is claimed, that there can be no particular character that reality has, since to assign it any such character would be arbitrarily to privilege one interpretation over all the others. And if there is no particular character that reality has, then the very idea of “reality” makes no sense. The concept must be abandoned; there is nothing but interpretations.
We “plural realists”–Nietzsche, Hubert Dreyfus (who coined the term), and myself–agree that there are many equally valid interpretations of reality, that there is no uniquely correct interpretation. But from this it does not follow that there is no way reality is, since an equally possible inference is that there are many ways it is. And in fact it is pretty obvious that there indeed are many ways that reality is. Consider a rolling, Provençal landscape. To the property developer it shows up as “valuable real estate,” to the wine grower as a “unique terroir,” to the mining engineer as a “bauxite deposit,” to the cyclist as an “impediment and challenge,” and to the fundamental physicist as “quanta of energy.” We do not have to choose between these interpretations because, quite evidently, they are all true. Each interpretation truly describes reality from, in Nietzsche’s word, the “perspective” of a particular interest. Some interpretations of course we will want to reject as false. That we do, as it were, democratically. If someone claims that the landscape is a papier mâché construction on an alien film-set we will reject that on the grounds of its discordance with the coherent picture built up by all the interpretations we accept as true.
--Julian Young, Harper's Magazine Interview "Reconsidering Nietzsche"

http://harpers.org/blog/2010/09/reconsidering-nietzsche-six-questions-for-julian-young/

Nassim Nicholas Taleb, Excerpt from "The Black Swan"

The writer Umberto Eco belongs to that small class of scholars who are encyclopedic, insightful, and nondull. He is the owner of a large personal library (containing thirty thousand books), and separates visitors into two categories: those who react with “Wow! Signore professore dottore Eco, what a library you have! How many of these books have you read?” and the others - a very small minority - who get the point that a private library is not an ego-boosting appendage but a research tool. Read books are far less valuable than unread ones. The library should contain as much of what you do not know as your financial means, mortgage rates, and the currently tight read-estate market allows you to put there. You will accumulate more knowledge and more books as you grow older, and the growing number of unread books on the shelves will look at you menacingly. Indeed, the more you know, the larger the rows of unread books. Let us call this collection of unread books an antilibrary.
--Nassim Nicholas Taleb, The Black Swan

Hans-Georg Gadamer, Excerpt quoted in "Nietzsche and Antiquity"

Historical consciousness fails to understand its own nature if, in order to understand, it seeks to exclude that which alone makes understanding possible. To think historically [Historisch denken] means, in fact, to perform the transposition that the concepts of the past undergo when we try to think in them [die Umsetzung vollziehen, die den Begriffen der Vergangenheit geschieht, wenn wir in ihnen zu denken suchen]. To think historically always involves establishing a connection between those ideas and one’s own thinking.
--Hans-Georg Gadamer (qtd. in Nietzsche and Antiquity)

Albert Camus, "La Vie d’Artiste" (tr. Ryan Bloom)

"THE LIFE OF THE ARTIST: A MIMODRAMA IN TWO PARTS"




PART ONE
A.
A small painter’s studio. Three walls, one of which is, perhaps, made of glass. These panels must be mobile. The studio is shabby but contains some attractive objects: an antique, a beautiful pitcher, some drawings, an old copper vase, two or three pieces of old furniture with dirty, but handsomely made, wood. Above all, the light.
As the curtain rises, the painter and his wife. He paints, she poses. They are shabbily, but tastefully, dressed. She shivers. He looks at her. He stops painting, goes to load up the stove. While he’s doing this, she gets up and goes over to hug him. He keeps her against him a moment, then takes her back to the pedestal on which she poses. She makes angry faces. They laugh. She returns to posing. He works.
Behind the painter, a friend enters. He waves to the wife, showing her the bottle of wine and the pâté he brings. She stands and hurries over to him. The painter gets angry, but notices his friend and laughs. The friend lays the food out on the table and the three of them surround it. Clearly, they are hungry and they laugh. But as they are about to sit the painter stops them, runs to grab a piece of heavy paper, and begins to sketch still-lifes of the food. The others protest and grab the pâté. They clink glasses and begin to eat. The painter, glass in hand, goes off to gaze at the picture in progress and to mull it over. The others look at him, smiling. He puts down his glass and returns to the painting, no longer concerned with them. Quietly, the painter’s wife settles back onto the pedestal without him even noticing. When he raises his eyes and sees her, he stares at her in silence, then, suddenly, goes to hug her.
Blackout.
B.
There are a lot more canvases in the studio, another piece of furniture, and a small rug. The wife folds laundry in a corner of the studio. A crib can be seen. The painter works. The friend enters with a dealer, who has an air of contemptuous self-importance about him. He looks at a canvas, turns it in all directions, ruminates, blows his nose, and offers two coins. The painter is about to accept when the friend signals to him. He refuses and then receives three coins. The dealer is led out. The door closed, the painter does a few jubilant somersaults and turns on the rug, while the friend juggles the coins, and the wife sings without being heard.
Blackout.
C.
Sequence of blackouts punctuated by a spotlight on the painter working, each time on a new canvas. Light. He is surrounded by canvases. Two or three dealers are discussing. Some gaze at the canvases on the other side of the easel. On the table, a variety of food has been brought: fine fruit, elegant flasks. Slowly, the wall panels begin to move. The studio gets larger. Furniture is brought in. Dealers empty their pockets into some sort of purse near the easel and begin to gather up the canvases. One discusses the price of a picture with the painter, pays him, immediately sells it to a second dealer, who resells it, for a nice profit, to a third. The painter stretches, sits down, and laughs. His wife hurries over with a little boy, who is already getting big, and places a clearly opulent bathrobe over her husband’s shoulders.
Blackout.
D.
Blackouts and lights on the painter at work. Light. The studio has gotten even bigger. Furniture, rugs, crystals, and other refined provisions continue to be brought. He works but his canvas already has a frame. His wife is in a corner with a young man and a little girl. Some benefactors enter, one an aesthete with two Afghan hounds. They look at the paintings with a lorgnette. Some colleagues come to talk to the painter, interrupting him. They bring him art books, prints, etc., which he leafs through with one hand while he paints with the other. An elegant woman enters and asks to have her portrait done. He interrupts his work, poses her, and begins to paint her. Another woman, exactly the same as the first, enters. Same game. He paints her. Then a third, and he is working on three pictures at the same time.
Some students and disciples arrive, set up their easels as in a workshop, and, from time to time, come over to place their sketches between the painter and his painting. He advises them, having to hold one of his students’ hands while he erases part of his own picture. His wife brings him a third child, who sits between his legs.
Enter suppliers, some men and women, academics, military personnel, boxers, actors. Tea is served. The painter is constantly bothered. A fashionable designer also enters. She adorns the wife and daughter with yards of fabric, which the painter tangles his feet in while the dogs get mixed up in everything. A jeweller brings jewelry boxes. As the painter is about to make a brushstroke, someone hands him a cup of tea. A woman slips her hand between the painting and him so that he may kiss it. He kisses, drinks his tea, paints, speaks to the models, to the students, praises his wife, waves, from afar, to his friend, who is kept away by the masses, and who remains alone, in a corner, pushed more and more toward the door through which he eventually disappears. Two characters come by, calmly prattling in the painter’s ears.1
He smiles, smiles again; the studio, which has been enlarged as much as possible, is nonetheless more and more crowded. He paints only here and there, around the people. He wobbles.
Blackout.
E.
Light quickly illuminates the same scene with the same characters. Music. Two officials enter in a display of pageantry. Ceremonial greetings. One presents him with a small medal to wear around his neck. Music. The other presents him a bigger medal, so on and so forth, until he is covered in decorations. At that moment, someone adorns his head with a laurel wreath. Then someone gives him some paintbrushes. Encumbered, he cannot move and is stuck in this pose. Then an official painter, who paints his portrait, arrives, then a second painter, who paints a portrait of the first painter painting the hero, then a third, and so on. Everyone chatters in the light, the ribbons, the dogs, the easels. With great pageantry, somebody brings the painter a mirror so that he may gaze at himself.
Sudden and total silence.
He looks at himself and sees what he’s become.
Silence.
Suddenly, he overturns the mirror, tears off his medals, chases out the dogs, the women, the painters, and, with his paintbrushes, makes a furious fencing motion toward the students, half strangles an official with the cord of his medal and drags him out. Returning to the empty stage, his wife and children cowering in a corner, he takes all of the paintings and tears them up, gashes them, tramples them, overturns furniture, runs toward his wife to strip her of her fashionable glory, and then, returning to center stage like a crazy man, alone in the middle of disaster, he weeps bitterly.


PART TWO
Blackout.
A.
The center of the stage is naked. The furniture is pushed to the walls. As the curtain rises, the painter is trying, aided by his wife and kids, to drag in a gigantic canvas, which takes up the entire height of the room and a large part of the width. Once the painting is in place, very little free space is left. In that area, the painter’s family is wedged, anxiously watching the painter, who places ladders and stools in front of the canvas. In his shirtsleeves, he climbs all the way up one of the ladders so that he may work while his wife distributes to the children the remains of the food.
Blackout.
B.
The painter is still working from his ladder. The dealer enters and calls out to him. He doesn’t answer. The wife arrives. She shakes her head and shows the canvas. The dealer takes a ruler from his pocket and attempts to measure the canvas. He shakes his head and leaves. Two other dealers enter. They resell a painting for a clear loss, the reverse of what happened in Part One. They call out to the painter. He doesn’t respond. They shake the ladder. The painter throws at their heads whatever he has on hand. The dealers flee. The wife gets on her knees to beg, but the painter remains deaf.
Blackout.
C.
Series of blackouts and lights on the painter, still, always, working on the same picture. Lights. A creditor with a bill. He doesn’t respond. The wife shakes her head. A succession of creditors. The same game. The bailiff arrives, reads his official statement. One by one, the pieces of furniture are removed. The wall panels come back together, the studio becomes much smaller, the canvas more and more inconvenient. He paints. The fashionable designer arrives, stripping the wife of whatever remains. The jeweller returns to take back the wife and daughter’s jewelry. The girl looks up at her mother and father. She looks at the painting, at her father’s back. She flees behind the jeweller. The wife calls out to the father. He paints.
Blackout.
D.
Series of blackouts and lights on the painter, who is always working. Only the ladder has moved. Light. The room is now emptied of furniture, impoverished. Some colleagues come, look at the canvas, shake their heads, and walk off. The eldest son, given his portion of bread by his mother, refuses it, gives it to his brother, places a bag on his back, hugs his mother, and heads off. The mother calls out to the painter. He paints.
Blackout.
E.
Same effects. Lights. The child is sick. The doctor leaves, returns with some nurses, who take the child. The painter watches him go, looks at his wife without descending the ladder, and shakes his head. He returns to painting. His wife staggers and falls.
Blackout.
F.
The wife is in bed, sick and exhausted. She is delirious. He is always painting. Just then, the friend enters. He hesitates, looks at his comrade, and then goes over to the bed and sits in silence. The painter turns, looks at him without expression, and returns to painting.
Blackout.
G.
He is still, always painting. The friend is standing beside the bed with the doctor. The wife is dying. Just as the painter puts the finishing touch, she dies. The doctor leaves. The painter turns, sees her dead, descends, walks slowly toward her, and with a great, silent cry, suddenly throws himself by the bedside.
At this moment, the neighbors begin to enter and, little by little, fill the studio, moving toward the bed. But suddenly the spotlights flash on over the completed work, the lights dripping in a stream of music. Abruptly, all turn to the work and stand visibly stupefied, while he, oblivious to his work and their shock, cries.
Then he raises his head, notices the others, goes over to them, and gently pushes them toward the exit. He goes to a corner looking for a piece of heavy paper and an easel, and installs himself in front of the bed. The friend looks at him, hesitates, then leaves. The painter kisses his wife, returns to the easel, looks at her again, and, while the curtain slowly falls, begins to paint the dead face.
--Albert Camus (tr. Ryan Bloom, ill. Roman Muradov)
_____
1. Here, the sound effects should imitate the sounds of a barnyard. For example, a tape can be run in reverse. Similarly, the sounds of high society chattering can be symbolized by the clatter of castanets.
© Éditions Gallimard, Paris, 1965.

Wednesday, March 5, 2014

Connor O'Callaghan, "January Drought"

It needn’t be tinder, this juncture of the year,   
a cigarette second guessed from car to brush.   

The woods’ parchment is given   
to cracking asunder the first puff of wind.   
Yesterday a big sycamore came across First   
and Hawthorne and is there yet.   

The papers say it has to happen,   
if just as dribs and drabs on the asbestos siding.   
But tonight is buckets of stars as hard and dry as dimes.   

A month’s supper things stacks in the sink.   
Tea brews from water stoppered in the bath   
and any thirst carried forward is quenched thinking you,   
piece by piece, an Xmas gift hidden   
and found weeks after: the ribbon, the box.   

I have reservoirs of want enough   
to freeze many nights over.

--Connor O'Callaghan, "January Drought"