‘Could a rule be given from without, poetry would cease to be poetry, and sink into a mechanical art. It would be μóρφωσις, not ποίησις. The rules of the IMAGINATION are themselves the very powers of growth and production. The words to which they are reducible, present only the outlines and external appearance of the fruit. A deceptive counterfeit of the superficial form and colours may be elaborated; but the marble peach feels cold and heavy, and children only put it to their mouths.’ [Coleridge, Biographia ch. 18]

‘ποίησις’ (poiēsis) means ‘a making, a creation, a production’ and is used of poetry in Aristotle and Plato. ‘μóρφωσις’ (morphōsis) in essence means the same thing: ‘a shaping, a bringing into shape.’ But Coleridge has in mind the New Testament use of the word as ‘semblance’ or ‘outward appearance’, which the KJV translates as ‘form’: ‘An instructor of the foolish, a teacher of babes, which hast the form [μóρφωσις] of knowledge and of the truth in the law’ [Romans 2:20]; ‘Having a form [μóρφωσις] of godliness, but denying the power thereof: from such turn away’ [2 Timothy 3:5]. I trust that's clear.

There is much more on Coleridge at my other, Coleridgean blog.

Friday, 2 August 2019

Zombi



The OED says the first recorded use of the word ‘zombie’ (a word originally ‘of West African origin’) in English is 1819:
1819 R. Southey History of Brazil III. xxxi. 24 Zombi, the title whereby he [chief of Brazilian natives] was called, is the name for the Deity, in the Angolan tongue... NZambi is the word for Deity.
I've found some earlier examples. Here's an article from the Universal Magazine (‘Account of a Republic of Slaves which Existed For About Sixty Years in Brazil’) in 1809:



And here, fifty years earlier, is a passage from George Sale, ‎George Psalmanazar and ‎Archibald Bower's Universal History, from the Earliest Account of Time (1760). This one is especially interesting, because in this case ‘zombi’ (or ‘zambi’) means not ‘ruler’ but fetish. A missionary to the Congo is bigging-up his crucifix for the benefit of the locals:



So, no: Southey does not get the credit for introducing this African word into English.

Thursday, 25 July 2019

Loving Our Monsters: Thoughts on "Communion Town"



In the introduction to a recent reprint of Dracula (Constable, 2012) Colm Tóibín makes the case for Stoker’s book not just as a great novel but more specifically as a great Irish novel. The apparent absence of great Irish writers of the nineteenth-century, before Joyce (we might prefer: before Wilde and Shaw) is an illusion, he says. The 19th-century, Tóibín argues, saw important manifestations of a kind of Irish subconscious in the writings of Maturin, Le Fanu and Stoker. He quotes Maria Edgeworth, from 1834:
It is impossible to draw Ireland as she is now in a book or fiction. Realities are too strong, party passions too violent, to bear to see, or care to look at their faces in a looking-glass. The people would only break the glass and curse the fool who held the mirror up to nature—distorted nature in a fever.
So, change scenes: Communion Town (2012) the Booker-longlisted first novel by Sam Thompson. It’s about London, but it follows the Pratchett-Harrison-Gaiman-Miéville line—and what a strange collection of names to bring under the same umbrella—of writing about London indirectly by writing about an imaginary metropolis that both is and is not London. If I ask why?, I hope it won’t be taken, by the seven people liable to read this post, that I’m in any sense sniping at the validity of the 'speculative' approach as such. Obviously not; it’s what I love; it’s what I do. But what is our excuse? We aren’t living through the situation Edgeworth described. What does a fantastic and metaphorical apprehension of the city have that documentary verisimilitude (say) doesn’t?

Here's one idea: that we metaphorise the monstrosity of life as actual monsters because, pace Edgeworth and Stoker, it’s the only way we can articulate it. But I don't think that's right. We're all post Chatterley-trial, after all. All sorts of horrible things get written and published in broadly ‘realist’ modes nowadays. Another is that we metaphorise that monstrosity, even though we’re perfectly capable of addressing the monstrousness more directly, because we’ve fallen in love with our imagined monsters to the exclusion of real life. Maybe the problem is that we take our imagined monsters too seriously—more seriously than the problems of real life. Maybe the problem is that we don’t ironize our metaphors enough. Of course, I would say that, wouldn’t I?

So here’s Thompson’s City (it is unnamed in the novel: ‘Communion Town’ is one of its quarters); more specifically, here's its main railway station:
A world of grey dawn twilight and blackened stone above, rainwater dripping from the girders, pigeons skulking in rows and strangers spilling from carriages to gather on the concourse, disoriented. [3]
Waterloo? Or, wait: Paris Gard de Nord? (further out, ‘...those banlieues where the old streets are overshadowed by never-completed tower blocks stalled midway through the process of being torn down’ [6]). No: because we’re on the coast (‘I head past shut shops and cafés and across the park … as the gaining light scribbles colour and texture into the world, and soon I smell brine, and I’m on the seafront, buffeted by gusts of wind with crows blowing around above the mud’ [10] Aberdeen?). Except the flavour is London (‘River walkways and cycle paths looping from Three Liberties to Green Stairs, from Syme Gardens to Glory Part’), inflected—as actual London increasingly is—via Continental Europe (a metro rather than an underground; ‘these flower tubs and iron railings, these stained white pavements, locked restaurants, fire escapes and commercial accessways, these airy canyons whose window-sills are crowded with geraniums …’ [41]; ‘the Market was a broad, kinked half-mile of cobbled thoroughfare as old as the city, jammed with stalls’ [146]; ‘tarry clutches of lobster pots lay here and there’ [173] ‘Simon rode the metro over to Sweatmarket station and climbed through the chipped tiling and wet concrete up to the streets of Glory Part. He crossed a footbridge and turned down Sluice Lane.’) What else? Well there’s something monstrous in this city. Which is to say, there are monsters in Thompson’s city rather in the way that there are ghosts in Turn of the Screw.

It’s not a novel. It is ten short stories, linked each-to-each not by character or narrative but by the propinquity of all taking place in the same imaginary city, as well as by a certain commonality of mood, tenor and theme (arrival; alienation; suspicion; compromised love; crime and violence). The first story is sort of about terrorism (a group call ‘Cynics’ attack the city’s Metro in a 7/7esque move). The second is a melancholy sort of love story that has to do with music and the making of music. In the third, a boy builds elaborate model city in his room (Kurosawa liked to put models of his worlds in his fictions about his worlds too). The fourth, ‘Gallathea’, spins Noirish adventures amongst the criminal element via a slightly clumsily ventriloquized Chandler tone (‘I tipped the spirit into the back of my throat and choked appreciatively as it burned all the way down. The swell at the other end of the bar was taking a sidelong interest in me’ and so on). Then there’s ‘Good slaughter’ a first-person tale of serial killing; ‘Three Translations’ again about arrivals, and foreignness; ‘The Significant City of Lazarus Glass’—perhaps the best of the stories—much interested in crime as puzzle (‘exquisite enigmas, mysteries, sinister and bizarre: for Peregrine Fitch these were at once a vocation and the keenest happiness of life’ 189); then ‘Outside the Days’ and ‘The Rose Tree’ (We’re in a pub, one evening. A bold young man says: ‘They tell me that in this season, in your city, no one dares go out after dark … well I’m going out!’ [243] So what happens to him? Well he comes back. ‘unsteadily, with his jacket hanging open, confused … one arm of his jacket was ripped and the blood was sticky on his hand. We couldn’t work out where all the blood had come from.’ [252]. He falls down.) Finally ‘A Way To Leave’ tells us about the relationship between Simon and Florence, and, well, about ways of leaving.

Thompson works to give each chapter a different voice, and this kind-of-works, though it’s a little hit and miss. My sense is that Thompson’s skill as a writer is not in variety, or pastiche, but in a kind of dense, closely observed atmospherics. His dialogue is not very especially well differentiated, character to character; nor does it have the snap or vim of actual interchange; and his plotting is a touch over-reliant on a small number of oblique knight’s-moves—the beauty of insinuations, rather than the beauty of inflections. But the novel is often very striking and memorable, and many moments are eerily beautiful, and that’s not to be sniffed at. Does the novel wear its academic learning on its sleeve? Pharmakons and homi sacri? A serial killer called ‘Le Flâneur’? Characters from Jonson’s Alchemist? Well that’s alright.

I’m more interested, I think, in the larger picture: the thing of which this intriguing novel is, perhaps, symptomatic. I mean: that there is more purchase in talking about the fragments of urban subjectivity by removing it from the real. I wonder, though: is that true? It’s not so much about the fragmentation of urban living as it is about the subjectivity of urban spaces (all these people, like the ten speakers of The Ring and the Book perceive a slightly different city!) which is news about on the level of the news when Roscius was an actor in Rome. Buzz, buzz.

Here’s what I half-suspect, though I’m not sure. The predatory violence at the heart of ‘civilised’ society, sexualised and class-marked, was the hidden thing that could not be directly expressed by a 19th-century writer like Stoker. What’s the 21st-century equivalent? We can write as much violent sexualised class critique as we like; and we do. It just doesn’t change anything. What a novel like this suggests is that it’s something else that is becoming inexpressible except via the displacement of metaphor: a mood, or a flavour, a particular scent of ontology. The way living in the city makes us feel like strangers. The way it baffles us, intrigues us, frightens us, attacks us. We can’t admit to it, directly; because we’re all so clever and postmodern and self-aware. It may be a variant of the Eco notion that we can no longer own emotion directly (that we cannot say ‘I love you’; we can only say ‘as Barbara Cartland might say “I love you” … ah! how that Barbara Cartland reference dates old Umberto). Except that the point of Communion Town is not love. It’s something else.

Sunday, 7 July 2019

A Trove of Triffids



John Wyndham's 1951 novel The Day of the Triffids manages the impressive task of making vegetables scary. It requires a degree of contrivance, but Wyndham pulls it off. First he posits bioengineered carnivorous plants that can walk about on three stumpy legs and sting their prey with whip-like tentacles. Then he adds-in a second disaster: a spectacular meteor shower (which may actually be an orbiting weapons platform: it's never made clear) that blinds all who see it, leaving whole populations helpless before the perambulating plants. The result is one of the masterpieces of British ‘cosy catastophe’ science fiction. The original Michael Joseph cover by Welsh artist John Griffiths imagines the triffid as a sort of giraffe-shaped artichoke on tuberous legs. Since ‘gigantic artichokes’ rather undersells how tense and scary Wyndham's novel actually is, Griffiths has superimposed spiraling green lines to convey alarm. Still, his conception of triffid was iconic enough for it to be copied across to the 1961 Penguin first paperback edition with only minimal changes:



There's something about the neatness of Penguin's orange-and-white livery that adds menace to the clear-line drawing of the plant in the middle; an effect enhanced by the way the penguin logo itself appears to be giving us an alarmed side-eye at the proximity of the monster. The cover art for the first US edition (1951), by New York artist Whitney Bender, reworks the British cover by adding turmoil in the sky:


The splendour of the rendering of city and sky rather dwarfs the poor little triffid, who looks more like an overgrown lampost than a monster. Bender was in his day a respected painter for whom book illustration was a sideline, and there's something a little too stately about his terror-plants. By way of contrast this Earle Bergey cover for the ‘Popular Library’ paperback of 1959 is much more kinetic and vivid, even if it relies for its effect on the titillation of partially undressing the books' heroine:



‘Revolt ...’ was clearly considered a grabbier title than ‘Day ...’, although that shout line is a little strange. Hard to read it, now, without inserting a tentative pause between the first and second words. ‘An  ... unusual science fiction novel’. Still the triffid itself is painted with impressive force and dynamism. Then there's this 1972 cover (artist unknown) with a trio of bristling triffids, standing like backing singers.


Gladys Knight and the Pippids.

Friday, 5 July 2019

Morlock poem



Wells’s Morlocks
Suffer everything from rickets to smallpox.
Turns out that living so molesome
Is pretty unwholesome.

Existence Compared to a Bicycle Race


Our soul rides the peloton
Of bones that is our skeleton:
Life's macabre dance
A Tour de more-than-France
This skin
A yellow jersey to keep our organs in.
Birth, death, birth: life's circle
Is a very peculiar type of cycle.

Thursday, 27 June 2019

The Cow


The cow jumped over the moon. The cow jumped under the moon. The cow went around and around the moon. The cow, altering its course fractionally, spiralled in and landed upon the moon. The cow docked. The cow vented four hundred thousand litres of milk into the lunar refectory reservoir. The cow was made of a mixture of metal and plastic. The cow refuelled. The cow decoupled. The cow was piloted by an AI with an equivalent 30% more-than-bovine mental capacity. The cow jumped to orbit again.

Dawg, watching from Alpha's main observatory, sucked on a stimulant delivery package. The stimulant filled him with pleasurable thoughts.

Sunday, 23 June 2019

The Man Who Fell to Earth (dir, Nick Roeg, 1976)


[This is a review of the Special Edition DVD (2-Discs, OPTD0732) release of Roeg's The Man Who Fell to Earth that I wrote some years ago for an academic journal. I thought it might be an idea to blog it. And so, here we are.]


Roeg’s reputation as a major director rests chiefly on three of his 1970s films: Walkabout (1971), in which an ordinary young girl encounters the radical strangeness of the Australian outback; Don’t Look Now (1973), another strange, but strangely affecting, movie that combines psychological portraiture, erotic drama and ghost story to striking effect; and the science fictional The Man Who Fell to Earth (1976). This last is perhaps the strangest of the three, a work in which humanity as a whole is defamiliarised by being seen through the eyes of David Bowie’s visiting humanoid alien. In all three films Roeg develops a visual grammar to express the encounter with weirdness that is at the core of his directorial praxis. Indeed, one way of assessing the DVD release of this title is to try and gauge the extent to which this visual grammar is still capable of creatively estranging its viewer.

It’s a question raised by DVD re-releases in general, actually, since the commercial habit the format has engendered of re-releasing classic movies with a large amount of extra material will inevitably tend towards the ironing-out of any mysteries or uncertainties pertaining to the films themselves. Interviews with film-makers, directors commentaries and the like strive to explain everything about a given film; and owning a film in such a convenient form enables multiple repeat viewings in a way largely alien to the 1970s film viewer, who tended to see a film once, or (at most) a couple of times in the cinema. Certainly, such complete explanation would be detrimental to the effectiveness of The Man Who Fell to Earth, which depends for its hefty emotional and imaginative punch on a dreamlike unclarity, a lucid impression of deeper mysteries that would surely disintegrate on too rigorous an analysis.

To this end, this DVD re-release of Roeg’s film does its job.  Despite running to two discs the release contains no commentary from its director, or anybody else, on the main feature. The extras, such as they are, are confined to the second disc, and they are scanty.  There’s a short making-of documentary largely based upon interviews with Roeg, producer Michael Deeley, screenwriter Paul Mayersberg and actor Candy Clark (evidently neither Bowie himself nor Rip Torn could be persuaded into the studio to face questions) as well as some of the technical staff—costume designer, cinematographer, editor.  There are in addition two separate interviews, with Roeg and Mayersberg, in which much of the material from the making-of is reiterated . And then there are trailers, TV-spots and other advertising material.  Compared with many DVD re-releases this is thin fare.

Moreover Roeg, in particular, is endearingly unforthcoming about the deeper meanings of his own project.  In interview he tends, in his patrician mumble, towards either vatic incomprehensibilities (‘it’s … like a butterfly being friendly with a dormouse’) or else he gives voice to various rather disconnected trains of thought.  ‘It had,’ he says of the script, ‘a human ethos to it—it was not just sci-fi … mere sci-fi … not sci-fi … I mean, I like sci-fi … but it … um … the character of Mr Newton interested me.’

The Mr Newton whose character so intrigued Roeg is the alien whose fall is alluded to in the movie’s title.  The film begins with his spaceship literally falling out of the sky into a New Mexico lake; and the plot marks out the title character’s metaphorical rise and fall.  To begin with we see Newton marketing advanced alien photographic technology to earthlings in order to accrue a fortune.  He also begins a relationship with Mary-Lou (Candy Clark), a sweetly innocent girl working in a small New Mexico hotel.  Newton’s plan, it seems, is to make enough money to build a spaceship and return to his dying planet—scenes are intercut of Newton’s alien wife and two children that show a desiccated desert world.  He leaves his business affairs in the hands of Oliver Farnsworth (Buck Henry) and retreats to New Mexico to live, more or less, as a Howard Hughes-style recluse, employing university lecturer Nathan Bryce (Rip Torn) to help him build the space ship. In a striking sequence Newton reveals his alienness to Mary-Lou by removing his humanising wig and contact lenses—to her initial and urinous fright, although she subsequently accepts and even continues having sex with the alien. Bryce also has his suspicions that Newton is an extraterrestrial, and eventually betrays him to the authorities—government agents, presumably from the CIA, lurk in the margins of many scenes. Newton’s attempt to return to his home world is thwarted, and he is imprisoned in a bizarre luxury apartment built inside a warehouse, where ‘they’ (we assume, government agents) experiment upon him.

By the end of the film Mary-Lou and Bryce, visibly older, have become a couple. Newton on the other hand looks as young as ever, despite years of alcohol abuse—one Earthly vice to which he has succumbed. Newton has given up hope of returning to his home, and instead has recorded an album of pop music in the hope that, being played on the radio, its message will eventually reach his wife. Both Mary-Lou and Bryce meet Newton again, separately, and the film ends abruptly, during the second of these meetings. Newton’s minder interrupts Bryce’s conversation: ‘don’t you think Mr Newton has had enough now?’ ‘Yes,’ says Bryce, ‘I think he probably has’. Newton makes a sort of high-pitched ‘mm’ noise and lowers his head so that the wide brim of his hat obscures his face.

The strangeness of the film has to do with a deliberate reticence, a disinclination to tie-up the plot neatly, and is partly a function of Roeg’s characteristically oblique and fractured editing and intercutting. We never learn exactly what the government agents are up to, or even who they are. We don’t even learn, exactly, what Newton was doing on earth—his own world is parched, and he initially shows great reverence for Earthly water, but there’s no indication that he makes any plans to (for instance) ship water from planet to planet. The early scenes imply that Newton’s new technology is revolutionary, but in later scenes it seems to have had no impact on the world.

In place of exposition, Roeg gives us a particular sort of visual layer-cake; fairly rapidly, occasionally disjointed montages alternate with a number of lengthy set-piece sequences that appear, on the surface, to have only glancing relevant to the main storyline. So for instance, by way of the latter, we get a lot of sexually explicit detail of the midlife crisis Bryce undergoes before he meets Newton. There is a lengthy scene in which Mary-Lou inadvertently debilitates Newton by taking him up in a lift to his hotel room; and later in the film there is a drawn-out sex scene between the old Mary-Lou and the unaged Newton in which they shoot one another with blanks from a pistol.

Those interested in the question of what this is all about will find few insights in the DVD extras of this most recent re-release. All the participants accede to the rather obvious point that the film is in some sense about alienness. But what manner of alienness? Deeley describes the film as saturated with Englishness, as if Englishness and alienness are somehow cognate (‘the English in America,’ he says, ‘are very alien-like’). Roeg himself was English, of course; as was Bowie; and in the film the character Newton passes himself off as British. Moreover we learn that New Mexico was chosen as the movie’s primary location (Walter Trevis’s novel, upon which the film is based, is mostly set in Kentucky) because that state had recently passed labour laws that allowed the filmmakers to import an English crew wholesale from the UK. On the other hand, in the making-of documentary, Roeg opines that ‘nobody wants to be an outsider … it’s rather annoying’, and it’s difficult to pin-down any particularly English quality to The Man Who Fell to Earth itself—on the contrary, the way the film captures a specifically American set of landscapes and cultural mannerisms is one of its strengths. Elsewhere Roeg talks about actors as aliens, on the not very eloquently expressed grounds that ‘actors play alien people from themselves’, a point rather undercut by the decision—about which Roeg and Deeley talk at some length—to cast the rock-star celebrity Bowie in the title role rather than a trained actor. There’s no question but that Bowie is well-cast, but the strange quality he possesses has less to do with his Englishness, or with the rather mannered and untutored ‘acting’ he undertakes in this role, but simply reflects the uniquely spaced-out and peculiar status of Bowie himself qua star.

Does this film still have the capacity to startle and estrange? This question does not admit of a straightforward answer. Certainly, there are some respects in which the film’s attempt to estrange has lost force. This might be a function of the fact that western culture has moved on from the world into which the film was originally released. The representations of sexual activity, which were counted as very explicit in 1976, now seem, if anything, rather tame. The Oliver Farnsworth character is presented as gay, and in a stable relationship with a younger man; and one of the CIA agents, a black man, is shown having sex with his white wife. But these things do not startle us today as they perhaps did audiences in the 1970s, a decade when homophobia and horror at miscegenation were more conspicuous blots upon Western society than they are, generally speaking, now. Then there is Roeg’s deliberately defamiliarising directorial style, which certainly hasn’t aged badly. If his choppy, nonlinear approach to editing doesn’t seem so strange today it is in part because it has become largely absorbed into the mainstream, a testament to his success as a visual stylist. But at the heart of the film is Bowie’s performance, and Bowie himself; and there’s something in those two things that still possess this quality, or ability, to estrange.

Watching The Man Who Fell to Earth again, I found it hard to avoid the sense that its apprehension of strangeness works most powerfully as a commentary upon the strange cultural explosion of pop music and the status of pop stars of the late 1960s and early 1970s. This is to say that, in fact, the film is most powerfully about Bowie himself—or more particularly about the celebrity persona, or perception, of Bowie. The sequences of wealthy reclusive eccentricity at the heart of the movie, although premised in terms of plot on the life of a businessman, actually play visually and semiotically on our expectations of pop star indulgence. Sex, drugs (in this case alcohol) and music (Newton’s final venture into recording) constellate the whole movie, and watching Newton rolling around on a bed with Mary-Lou in an expensively cluttered flat reminded me of similar sequences from Ken Russell’s Tommy (1975), or Michael Apted’s Stardust (1974).

 I'm not arguing that the movie is about ‘pop stardom’ in a modern sense, since such stardom nowadays is merely an emptied out and business-driven matter of wealth and media exposure. By the same token, the sort of ‘pop stardom’ I’m talking about wasn’t something that really existed before the mid-1960s. So, in that sense The Man Who Fell to Earth is very strongly about its decade: a period when the really big music stars, like Bowie, still possessed a strange and totemic aura, were still the locus not only of weirdness and excess but of a strange sexualised innocence. It’s a notion of pop stardom that still has, I think, genuine cultural currency; and few films have found as powerful and evocative a visual correlative for expressing it than this one.

This may seem like a roundabout way of saying that The Man Who Fell to Earth is Bowie’s best film; but that would be to say very little—the competition, after all (Hemmings’s 1979 Just a Gigolo? Damski’s 1983 Yellowbeard?) is not strong. The point is that this film not only stars Bowie, it construes Bowie, or a version of Bowie that remains potent and recognisable—recognisably estranging, if that doesn’t sound too paradoxical. It is that imagistic and iconic articulation that is the core of the film’s enduring power. That’s why it is a film that spilled out of the purely cinematic idiom to determine Bowie’s next two music releases—Station to Station (1976) and Low (1977), two of his best. That’s why I can see that it made sense for Optimum Releasing (the company who have put this DVD special edition together) to use as a cover image not the original film poster, but rather a black-and-white head-shot of Bowie, hair-brushed back, looking straight at the camera; and looking, too, quite astonishingly beautiful.