Tag Archives: translation

The Essays of Montaigne, progress report 2

Michel de Montaigne, The Complete Essays (Penguin Classics 1991, translated by M. A. Screech) Book 1, from part way through Essay 26, ‘On educating children’, to Essay 41, ‘On not sharing one’s fame’

I’m enjoying my morning read of Montaigne, now at the end of my second month.

As expected, his name has cropped up elsewhere. The time I noticed was on Waleed Aly and Scott Stephens’s podcast The Minefield, when talking about the recent stabbings in Sydney. Scott referred to the essay that M. A. Screech translates as ‘On Affectionate Relationships’ to illustrate something he was saying about grief.

That essay was one I read this month. Though its discussion of grief is wonderful, the thing that stands out for me in it is his exalted notion of friendship. The meeting of souls that these days tends to be identified, hopefully, as part of romantic love he sees as quite distinct, and separate, from the love of spouse (he says ‘wife’) or children. Revisiting them now, I see that the paragraphs on grief are wonderful. For example:

I drag wearily on. The very pleasures which are proffered me do not console me: they redouble my sorrow at his loss. In everything we were halves: I feel I am staling his share from him. (Page 217)

The essays I have just read are ‘Reflections upon Cicero’ and ‘On not sharing one’s fame’. I wish my Latin teachers could have told me about the Cicero one in high school: it would have made it much more fun to study that ‘Cui bono?’ speech if I’d known how Montaigne despised its author. speaking of Cicero and Pliny the Younger, he writes:

What surpasses all vulgarity of mind in people of such rank is to have sought to extract some major glory from chatter and verbiage, using to that end even private letters written to their friends; when some of their letters could not be sent as the occasion for them had lapsed they published them all the same, with the worthy excuse that they did not want to waste their long nights of toil! How becoming in two Roman consuls, sovereign governors of the commonwealth which was mistress of the world, to use their leisure to construct and nicely clap together some fair missive or other, in order to gain from it the reputation of having thoroughly mastered the language of their nanny! (Page 279)

Then, wonderfully, two pages later in ‘On not sharing one’s fame’, in discussing the way ‘concern for reputation and glory’ is the most accepted and most universal of ‘all the lunacies in this world’ he writes this, without a trace of his earlier disparagement:

For, as Cicero says, even those who fight it still want their books against it to bear their names in the title and hope to become famous for despising fame.

But then, he regularly says that he has a poor memory.

The very last thing I read this morning is a wonderful example of how Montaigne can surprise and delight (though it’s also an example of the violence that permeates Montaigne’s world). He has been piling on examples of people (all male) who have acted to enhance someone else’s fame and glory, often to the detriment of their own. Then, in the last couple of sentences he swerves off into a comic non sequitur:

Somebody in my own time was criticised by the King for ‘laying hands on a clergyman’; he strongly and firmly denied it: all he had done was to thrash him and trample on him. (Page 289)


This blog post, like most of mine, was written on Gadigal-Wangal land as the days grow shorter and spiderwebs multiply, even in the heavy rain. I acknowledge the Elders past, present and emerging of those Nations.

Jenny Erpenbeck’s Kairos and the Book Club

Jenny Erpenbeck, Kairos (translated by Michael Hofmann, Granta 2023)

Before the meeting: The Emerging Artist read this book before I did. She hated it, couldn’t finish it, and threatened to divorce me if I ended up liking it. Though I wouldn’t say I absolutely loved the first 166 pages, by page 167 (of 292) I was pretty sure our relationship was safe.

In a prologue, the book’s narrator, Katharine, learns that a former lover has died. She is unable to attend his funeral as she has promised, but soon after the funeral two boxes of material are delivered to her door by a weeping woman. Here’s how she describes the project that becomes this book:

Kairos, the god of fortunate moments, is supposed to have a lock of hair on his forehead, which is the only way of grasping hold of him. Because once the god has slipped past on his winged feet, the back of his head is sleek and hairless, nowhere to grab hold of. Was it a fortunate moment, then, when she, just nineteen, first met Hans? One day in early November, she sits down on the floor and prepares herself to sift – sheet by sheet, folder by folder – through the contents of the first box, then the second.

What follows, based on the contents of those boxes plus a suitcase of Katharina’s own memorabilia, is the story of her relationship with Hans, a married man who is ten years older than her father, 51 to her 19. Two things inclined my expectations against the Emerging Artist’s distaste. First, the set-up linked nicely to other recent reading – mainly Annie Ernaux’s The Young Man (link is to my blog post), a memoir of a relationship between the author and a much younger man. Second, it’s set in East Germany in the 1980s in the prelude and aftermath of the fall of the Berlin Wall, so I thought (correctly) that the book would capture something of the flavour of that time and place.

The book starts with a cute meet in a downpour in Berlin in 1985. There’s a period of mutual bliss, which blossoms all too quickly into a physically and psychologically abusive nightmare, to which Katharina is inexplicably committed, so that by page 167 without any explanation she has evidently consented to being tied up and beaten with a belt, and later with a riding crop. Until that point, the historical context was enough to keep me afloat as a reader. The hideous mind games move up a notch as Hans convinces Katharina that she is cold, selfish and deceitful and sends her a series of cassettes detailing how terribly she has made him suffer. Instead of pulling the plug, she listens to the tapes, takes careful notes (hence the narrator’s ability to recall them even though he destroys each hour-long diatribe by taping the next one over it), and writes a self- abasing reply, thereby provoking another cassette.

The hideous gaslighting continues for many pages. Several times the reader breathes a sigh of relief as it seems the relationship is finished, and then it’s on again with occasional moments of joy and endless rounds of blame and accusation on his part and wretched self-abasement on hers. Maybe its an allegory about East Germany, as Neel Mukherjee says on the back cover, but I can’t see it.

I’m glad I persisted, because a) the worm does finally turn, if ever so slowly and slightly, and more importantly b) there are several wonderful pages about how the reunification of Germany was experienced by the Easties. Maybe for German readers the relationship between the central relationship and the historical moments would be clearer, but I couldn’t see it as more than a gruelling account of a vulnerable young woman being exploited by a self-obsessed and cruel much older man, with the broad sweep of history barely impinging on their lives until massive change happens all around them.

Page 204: I usually blog about page 77. It would have been interesting to linger on that page in Kairos, where Katharina first visits the West, foreshadowing the final movement. But this time I want to give you a bit of page 204, which is the moment when I first began to hope for something other than abuse and submission, and catch a glimmer of the book’s intention to capture what it was like to have lived through first the Nazi and then East German Communist regimes. It’s the closest Hans comes to introspection:

The abolition of a pitiless world through pitilessness. But when does the phase after begin? When is the moment to stop the killing? … To be arrested or to carry out arrests and believe in the cause, to be beaten or to beat and believe in the cause, to be betrayed or to betray and believe in the cause. What cause would ever again be great enough to unite victims and murderers in one heartbeat? That it would make victims out of murderers and murderers out of victims, until no one could tell any more which he was? Arrest and be arrested, beat and be beaten, betray and be betrayed, till hope, selflessness, sorrow, shame, guilt, and fear all make one indissoluble whole … And if beauty can only be bought with ugliness, and free existence with fear? Probably, Hans thinks, turning aside, and hearing Katharina mutter something incomprehensible in her sleep, that’s probably what it took to produce the deeper experience that you can see here in every woman, every man, every child even.

After the meeting: After a pleasant meal of mussels and pasta, we dutifully turned to a discussion of the books (Paul Murray’s The Bee Sting was also on our agenda, blog post to follow). Only two of the five of us had finished the book. There was some discussion about whether Book Clunb members had an obligation to read the books. I think the position that ended up being accepted was that yes, they do, except if a book offends their value system intolerably. Kairos was such a case for at least one of last night’s non-completers.

Generally we agreed that it was an awful read. I tried to argue that the final section, in which the Wall comes down, made the whole book worth reading, but I didn’t even convince myself. I also argued that the eerie lack of internality in the characters was not a bug but a feature: the narrator is reconstructing a painful episode from her youth, which she no longer understands or perhaps can’t bear to imagine herself back into. So she meticulously recreates a narrative from the documents, including details of places, times, food eaten, drinks drunk, transport caught, the content of cassette tapes and letters, and leaves it to the reader to imagine the emotional content beyond the broad outlines of ‘love’. I pretty much convinced myself that this was an accurate reading, but no one else bought it.

We didn’t talk about the translation at all. I couldn’t help thinking, though, that the book would almost certainly speak more forcefully to German readers, not so much because of the language as because of their connection to the history.

In short, not a recommended read.


I wrote this post on Gadigal-Wangal land, not far from the Cooks River, in a place that was once wetland teeming with birdlife. I finished it after a long walk through Gadigal land to the waters of Sydney Harbour/Warrane on a beautiful autumn day. I want to acknowledge the people who have looked after this place for tens of thousands of years, their Edlers past presnt and emerging.

The Essays of Montaigne, progress report 1

Michel de Montaigne, The Complete Essays (Penguin Classics 1991, translated by M. A. Screech) Book 1, from beginning to part way through Essay 26, ‘On educating children’
and also
Essays of Michel de Montaigne — Complete, translated by Charles Cotton 1877 (Project Gutenberg, 2004)
Michel de Montaigne, Essays (Penguin Classics 1959, selected and translated by J. M. Cohen)
Michel de Montaigne , What Do I Know? Essential Essays (Pushkin Press 2023, selected and translated by David Coward with an introduction by Yiyun Li)

I started my slow read of Montaigne’s essays at the beginning of March. It took me until the middle of the month to settle on a text.

I began with a library copy of the Penguin Classic edition translated by J. M. Cohen, which turns out to be a selection of about a third of the essays. I began filling in the gaps from Project Gutenberg’s ponderous 1877 translation by Charles Cotton. Then for a birthday present I was given What Do I Know, a much smaller selection in a much smoother translation with a welcoming introduction by novelist Yiyun Li. At last, I don’t know why I hadn’t seen it before, I bought the Penguin Classic Complete Essays which features M. A. Screech’s 1991 translation. With occasional back and forth to compare translations, that’s the text I’m now reading, and page numbers refer to it unless I indicate otherwise.

With my slow-reads, I take it as a sign that I’ve chosen a true classic when I come across references in other reading. Montaigne cropped up at least twice this month.

On 8 March, the Guardian‘s agony aunt Eleanor Gordon-Smith ended a column with this:

Montaigne thought you only get one true friend in your lifetime. You’re allowed to decide a given person isn’t yours.

That may come from a web search for quotes on friendship rather than Eleanor’s immersion in Montaigne. In Hisham Matar’s My Friends (my blog post here), the Libyan writer Hosam knows Montaigne well enough to disagree with him:

‘Is there anything more depressing than a wall of books? But you, my dear, disagree. Like Montaigne, you believe that the very presence of books in your room cultivates you, that books are not only to be read but to be lived with.’

(Hisham Matar, My Friends, page 321)

I haven’t come across Montaigne’s belief about books yet, but one of his charms is that he doesn’t expect the reader to agree with him.

What can I report after a month of reading a little Montaigne each morning? Well, the thing that stands out most obviously, which is also for me the main obstacle to straightforward enjoyment, is his frequent reference to writers of antiquity – sometimes in direct quotations of the Greek or Latin (mercifully translated into English in all the versions I have), sometime in recounted anecdotes. I tend to get lost as these references accumulate, but on a good morning they add to the charm of the essays.

‘On educating children’, the essay I am currently reading, is the longest so far at 37 pages. In the previous essay, whose title M. A. Creech translates respectfully as ‘On Schoolmasters’ learning’, whereas others, Charles Cotton included, call it ‘Of Pedantry’, there’s a lovely moment when Montaigne, having castigated a certain kind of schoolmasterly person for quoting from the classics too much, beats the reader to the punch:

Such foolishness fits my own case marvellously well. Am I for the most part not doing the same when assembling my material? Off I go, rummaging about in books for sayings which please me – not so as to store them up (for I have no storehouses) but so as to carry them back to this book, where they are no more mine than they were in their original place.

(Page 154)

In ‘On educating children’, he characteristically takes his time getting to the subject in hand, and spends a couple of pages discussing the role of quotations, and defends himself against his own mocking self-accusation:

I  undertake to write without preconceptions on any subject which comes to mind, employing nothing but my own natural resources: then if (as happens often) I chance to come across in excellent authors the very same topics I have undertaken to treat … I acknowledge myself to be so weak, so paltry, so lumbering and so dull compared with such men, that I feel scorn and pity for myself. I do congratulate myself, however, that my opinions frequentlty coincide with theirs.

(Page 164)

Hmm, that ‘often’ is to be emphasised, but his point, even the false modesty, rings true.

I’m pretty much out of time for this post. I should mention pleasure: there’s a lot of that in these essays. I mean the pleasure of reading, but there’s also pleasure as subject matter, even one or two discreetly bawdy passages. Montaigne and I will probably be conversing in the morning for the rest of the year. I hope to bring you interesting tidbits every month

Two very slim volumes by Annie Ernaux

My family still give each other far too many presents at Christmas, but I’m not complaining. Among the many thoughtful gifts I received recently were these two tiny books by Annie Ernaux. The first is the story of a sexual relationship the writer had with a much younger man when she was in her mid 50s; the second is the text of her Nobel Lecture, delivered in Stockholm in December 2022. Each of them includes about 20 pages of supplementary material, with a lot of overlap between the books: photographs, a ten-page self-written biography, praise for Ernaux’s other books. They’re clearly designed to catch impulse buyers at the till, but they are written by the incomparable Annie Ernaux and I love them.

Neither book has a page 76, or even a page 47, so my usual arbitrary blogging practice is stymied.


The Young Man (Le jeune homme © 2022, translated by Alison L Strayer, Seven Stories Press 2023)

Page 7 of The Young Man is its epigraph:

If I don’t write things down, they
haven’t been carried through to completion,
they have only been lived.

Which captures perfectly the nature of this book. It serves to complete a strangely inconclusive episode in the writer’s life.

Dates at the end of the text indicate that it was written over a span of time, from 1998 to 2000, perhaps immediately after the relationship ended, and then prepared for publication – rewritten? – in 2022. It shows the signs of both dates. There’s the freshness of description of, say, sleeping together in his cold student flat, or of feeling the gaze of other people when they lie on the beach together, a gaze that neither of them would have attracted solo. And then there are reflections that have had time to mature:

In more than one domain – literature, theatre, bourgeois customs – I was his initiator, but the things I experienced because of him were also initiatory. My main reason for wanting our story to continue was that, in a sense, it was already over and I was a fictional character within it.

(page 28)

After that last comment, she continues: ‘I was aware that this entailed a kind of cruelty towards this younger man who was doing things for the first time.’

There are at least two high-profile fictional works around at the moment in which an older woman has a sexual ‘affair’ with a boy, Ian McEwan’s novel The Lessons and Todd Haynes’s movie May December. This is not that. This unnamed young man was in his twenties, and Annie Ernaux was not his teacher. There is no question of criminality, but some of the same ethical issues arise. She was an admired cultural figure to whom he could barely speak when they first met in person. She does not spare herself in the writing, but nor does she rush to judgement. As that tiny excerpt illustrates, class is always an issue, and there is a constant sense of the feedback loop between her life and her art.

The copious photos that the publishers have included to make up a decent number of pages attest to the fact that she was, and is, gorgeous. The young man didn’t love her just to learn bourgeois customs.


I will write to avenge my people (©2023, translated by Alison L Strayer, Fitzcarraldo Press 2023)

The title of Ernaux’s Nobel lecture comes from something she wrote in her diary in her early 20s: ‘J’écrirai pour venger ma race.‘ She expands on this sentence in the lecture:

I proudly and naively believed that writing books, becoming a writer, as the last in a line of landless labourers, factory workers and shopkeepers, people despised for their manners, their accent, their lack of education, would be enough to redress the social injustice linked to social class at birth.

(page 12)

The lecture traces the way she moved away from this goal, until she was brought back to it ‘through byroads that were unseen and proximate’. And it explains beautifully her central preoccupation with telling intimate stories from her own life (The Young Man among them):

This is how I conceived my commitment to writing, which does not consist of writing ‘for’ a category of readers, but in writing ‘from’ my experience as a woman and an immigrant of the interior; and from my longer and longer memory of the years I have lived, and from the present, an endless provider of the images and words of others. This commitment through which I pledge myself in writing is supported by the belief, which has become a certainty, that a book can contribute to change in private life, help to shatter the loneliness of experiences endured and repressed, and enable beings to reimagine themselves.
When the unspeakable is brought to light, it is political.

(pages 19-20)

(Alison L Strayer has rendered both this lecture and The Young Man into impeccable English. I do wonder, though, whether ‘internal migrant’ might have been better than ‘immigrant of the interior’. I haven’t read the original, but I believe Ernaux is referring to her ‘migration’ from rural working class to the lettered bourgeoisie as opposed to migration between countries.)

There’s a lot more. If you see this little book on the front counter as you’re leaving a bookshop, let yourself be tempted.

Andrey Kurkov’s Grey Bees at the Book Group

Andrey Kurkov, Grey Bees (2018, translation by Boris Dralyuk, MacLehose Press 2020, 2022)

Before the meeting: I hadn’t heard of Andrey Kurkov before this book was nominated for the Book Group. He’s a Ukrainian novelist, children’s writer, essayist and broadcaster. In an interview on PBS early last year he said that, though he is ethnically Russian and writes in the Russian language, Putin’s invasion has made him ashamed to be Russian, and he is now considering writing only in Ukrainian. He finds it impossible to write fiction in the current situation, but he continues to write and broadcast about the war – his series of broadcasts for the BBC, ‘Letter from Ukraine’, is available online.

Grey Bees, originally written in Russian, was first published in 2018. Russia had annexed Crimea, and there was armed conflict with Russian separatists in two breakaway ‘people’s republics’ in the Donbas region in the eastern part of Ukraine. The novel is set in a time when the front between those forces stretched for about 450 kilometres (it’s now closer to three thousand). The area between the fronts is known as the ‘grey zone’. In his useful Preface to the 2020 English edition, the author explains:

Most of the inhabitants of the villages and towns in the grey zone left at the very start of the conflict, abandoning their flats and houses, their orchards and farms. Some fled to Russia, others moved to the peaceful part of Ukraine, and others still joined the separatists. But here and there, a few stubborn residents refused to budge. … No one knows exactly how many people remain in the grey zone, inside the war. Their only visitors are Ukrainian soldiers and militant separatists, who enter either in search of the enemy, or simply out of curiosity – to check whether anyone’s still alive. And the locals, whose chief aim is to survive, treat both sides with the highest degree of diplomacy and humble bonhomie.

(Page 12–13)

Sergey Sergeyich, the hero of Grey Bees, lives in a tiny village in the grey zone, one of two cantankerous old men who have refused to leave. The electricity has been cut off. He has to trek to the next village to buy food. He depends on a charity’s annual delivery of coal for heating through the savage winter. He is a beekeeper, whose emotional life focuses on the wellbeing of the beehives that spend the winter in his garden shed. His wife and daughter are long gone, and he has never really got along with Pashka, the other remainer.

The opening scenes reminded me of Czech comedies in the 1960s like The Firemen’s Ball. There, people’s lives were miserable under the Soviet regime and the comedy was subversive as well as desperately funny. Here the enemy is the war itself, and the quiet desperation of the characters is made tolerable to the reader by their comic focus on tiny issues – like the way the two men hide from each other whatever good food they’ve managed to get hold of (where good food can include a block of lard!), or Sergey’s decision to swap the street signs so he no longer lives in Lenin Street. There’s a touch of Waiting for Godot: how can anything happen so long as they are trapped in this place?

Then, as the days warm up and the buzzing of his bees becomes more demanding, Sergey decides to take them to a place that hasn’t been laid waste by the war, and we follow him on a journey south, to environments that are more friendly to him as well as his bees. He meets with kindness, and is kind in return. He sets out to visit a Tatar beekeeper he met at a conference years before, and arrives in a tiny village in Crimea that is occupied by the Russians. In the process of getting there he has to pass through Russian checkpoints, and he is looked at with suspicion on all sides: coming from Donbas, is he a separatist or a loyal Ukrainian? He’s attacked on suspicion of being one and harassed when he is assumed to be the other. An Orthodox man, he falls foul of the Russian authorities when he befriends a Muslim family.

Though terrible things happen, what shines through is Sergey’s unassuming human kindness. The background buzzing of the bees is warmly reassuring: they go about their work, and can be counted on to produce honey, which is universally welcomed.

Towards the end, when the Russian authorities meddle with one of the hives, Sergey has dreams that the bees of that hive have turned monstrously grey, and the allegorical role of the bees, which is a quiet undercurrent for most of the book, comes front and centre in some splendidly surrealistic passages.

To give you a taste of the writing, here’s a little from page 76, when Sergey is still in the village. Spring is on the way:

The sun had spread even more of its yellowness through the yard. The trampled snow had turned yellow, as had the fence, and the grey walls of the shed and the garage.
It wasn’t that Sergeyich didn’t like it – on the contrary. But he felt that the sun’s unexpected playfulness, as appealing as it may be, disrupted the usual order of things. And so, in his thoughts, he reproached the celestial object, as if it could, like a person, acknowledge that it had acted improperly.
The artillery was whooping somewhere far, far away. Sergeyich could only hear it if he wished to hear it. And as soon as he went back to his thoughts, turning into Michurin Lane, its whooping melted away, blending into the silence.

In his preface to the 2020 edition, Andrey Kurkov says that on his visits to the grey zone he ‘witnessed the population’s fear of war and possibly death gradually transform into apathy’. Sergey’s dislike of disruption, even by warmth and playfulness, and the way he can be deaf to the whoops of the artillery, are ways of showing that apathy. It’s a terrific achievement of this book that it brings tremendous energy and compassion to bear on the person lost in apathy, and never loses sight of his enduring humanity.

After the meeting: It turned out this was an excellent choice for the group – someone awarded the Chooser two gold koalas, which must come from a children’s show I’ve missed out on.

Conversation looped around the Russian invasion of Ukraine, to other terrible events of recent days in the local and international scenes, sometimes becoming heated, but not acrimonious, and kept coming back to the book. I think it was Kurkov’s insistence on keeping close to the humanity of his characters, especially Sergey, focusing on what could be benign between people, even while not mitigating the horrors of the war. The father of one group member was Ukrainian, but always identified as Russian. He himself has never learned either language but he could speak a little of how the book stirred memories of his father. The rest of us lacked such a direct connection, but I think the general feel was that we came away from the book with a much more solid grasp of the depth and reach of the current war, and the centuries of Ukraine–Russia relations that preceded it.

I got blank stares when I mentioned The Firemen’s Ball.

The Confessions of Saint Augustine, third and final report

Saint Augustine, Confessions (approx 400 CE, translated by R S Pine-Coffin 1961, Penguin Classics edition): pages 191–347 , from Book IX chapter 6 to Book XIII chapter 38

A month ago, when Augustine finally gave himself over to God, I was half expecting the remaining third of his Confessions to be pious anticlimax. I was partly right.

There’s a moving account of the death of his mother, which makes a point of her not wishing to be buried in her homeland. I wonder if this marks a point in the history of the west when people stopped seeing themselves as inextricably bound up with their place of origin, their Country – a disjunct that in the anthropocene we may be trying to reverse.

The rest of the book is given over to philosophical and theological argument – about the virtuous life, the nature of time and memory, the nature of God and eternity, the creation of the world, the meaning of faith. I let a lot of this go through to the keeper, happy to half-understand the intricate arguments. My impression is that his overarching project is to reconcile Platonist philosophy with the Christian scriptures and the doctrines of the Church – a major contribution to the development of Western thought, but not exactly a barrel of laughs.

Some bits grabbed my attention.

There’s a long passage where Augustine goes through the five senses and talks about how to best renounce the pleasures associated with them, or at least not enjoy them for their own sake (because after all you have to eat, and you can’t help but smell nice things). It’s a pretty perverse project that cast a long shadow – my own Catholic childhood and adolescence fairly bristled with notions of self-denial and discipline of the senses, and the ‘examination of conscience’ we were taught to perform from the age of seven could have been based on Augustine. I was struck by the hard intellectual work he puts into it. As he says:

I am working hard in this field, and the field of my labours is myself. I have become to myself like land that a farmer works with difficulty and with much sweat.
Ego certe, domine, laboro hic et laboro in me ipso: factus sum mihi terra difficultatis et sudoris nimii.

(10:16, pages 222–223)

I love it that he clearly had experienced the pleasures which he was renouncing. He protests a bit too much about the awfulness of sensual pleasure, but lesser pleasures can be acknowledged. For instance:

What excuse can I make for myself when often, as I sit at home, I cannot turn my eyes from the sight of a lizard catching flies or a spider entangling them as they fly into her web? Does it make any difference that these are only small animals? It is true that the sight of them inspires me to praise you for the wonders of your creation and the order in which you have disposed all things, but I am not intent upon your praises when first I begin to watch. It is one thing to rise quickly from a fall, another not to fall at all. And my life is full of such faults.
quid cum me domi sedentem stelio muscas captans vel aranea retibus suis inruentes inplicans saepe intentum me facit? num quia parva sunt animalia, ideo non res eadem geritur? pergo inde ad laudandum te, creatorem mirificum atque ordinatorem rerum omnium, sed non inde intentus esse incipio. aliud est cito surgere, aliud est non cadere. et talibus vita mea plena est

(10:35, page 243)

It’s interesting, by the way that where the translation has ‘such faults’ at the end there, the Latin has ‘such things’, leaving the possibility open that it may not be a fault at all.

Possibly because I’m currently doing an online course in modern and contemporary American poetry (‘ModPo‘) which has a focus on close reading, I’m fascinated by Augustine’s extended discussion of the first verses of the book of Genesis. Some readings, he argues – probably against his former companions the Manichees – are just wrong. But there is room for different interpretations: the text is open, as the ModPo teachers would say, and it’s impossible for anyone to know what was in the mind of the human author (whom he takes to be Moses). There’s something wonderfully modernist about this, for example:

For my part I declare resolutely and with all my heart that if I were called upon to write a book which was to be vested with the highest authority, I should prefer to write it in such a way that a reader could find re-echoed in my words whatever truths he was able to apprehend. I would rather write in this way than impose a single true meaning so explicitly that it would exclude all others, even though they contained no falsehood that could give me offence.
ego certe, quod intrepidus de meo corde pronuntio, si ad culmen auctoritatis aliquid scriberem, sic mallem scribere, ut, quod veri quisque de his rebus capere posset, mea verba resonarent, quam ut unam veram sententiam ad hoc apertius ponerem, ut excluderem ceteras, quarum falsitas me non posset offendere.

(12:31, page 308)

Mind you, quite a lot of Augustine’s readings are so tortuously allegorical as to surpass the most fanciful offerings of today’s poetry readers. He somehow manages, for instance, to make ‘God made the birds of the air’ signify something about God allowing ideas to float in humans’ minds.

It’s a shame that towards the very end he says that, although ‘in mind and rational intelligence’ women have a nature the equal of men’s (‘in mente rationabilis intellegentiae parem naturam‘), ‘in sex’ they are physically subject to men (‘sexu tamen corporis ita masculino sexui subiceretur‘). Perhaps it was a mercy to the women of his time that he chose a life of celibacy.

But I don’t want to leave on such a sour note. Here’s a passage from Book XIII chapter 9, which illustrates both the way his reasoning works and the way he presents himself:

A body inclines by its own weight towards the place that is fitting for it. Weight does not always tend towards the lowest place, but the one which suits it best, for though a stone falls, flame rises. Each thing acts according to its weight, finding is right level. If oil is poured into water, it rises to the surface, but if water is poured on to oil, it sinks below the oil. This happens because each acts according to its weight, finding its right level. When things are displaced, they are always on the move until they come to rest where they are meant to be. In my case, love is the weight by which I act. To whatever place I go, I am drawn to it by love.

The Confessions of Saint Augustine, second report

Saint Augustine, Confessions (approx 400 CE, translated by R S Pine-Coffin 1961, Penguin Classics edition): pages 111–190, from start of Book VI to Book IX, chapter 6

This month’s reading of Confessions included the book’s most famous prayer, ‘Give me chastity and continence, but not yet.’ Here it is in context:

As a youth I had been woefully at fault, particularly in early adolescence. I had prayed to you for chastity and said, ‘Give me chastity and continence, but not yet.’ For I was afraid that you would answer my prayer at once and cure me too soon from the disease of lust, which I wanted satisfied, not quelled.
at ego adulescens miser valde, miserior in exordio ipsius adulescentiae, etiam petieram a te castitatem et dixeram: da mihi castitatem et continentiam, sed noli modo. timebam enim, ne me cito exaudires et cito sanares a morbo concupiscentiae, quem malebam expleri quam exstingui. 

(Book VIII Chapter 7, page 169)

Interestingly enough, Augustine’s struggle with sexual desire isn’t his main story. He does go on about it a bit, and he never shakes off the Manichees’ demonising of the body, but it’s not that much more interesting than his gambling addiction, which was relatively easily kicked. His true interest is in the convoluted mental and emotional process of conversion. He disentangles himself from Manicheism, comes to devalue academic success, and renounces what we might see as a perfectly decent de facto relationship, to embrace mainstream Christianity. He describes himself as wanting to go in two directions, one towards what he understands to be a life well lived, and the other to stay with what he has. It’s a beautiful anatomy of the process of getting to decide to change one’s life (‘a hundred indecisions, … a hundred visions and revisions’).

The moment when he finally makes his decision is brilliant. He is overwhelmed by an emotional storm, an ‘agony of indecision’, and goes away from his friend to weep, because ‘tears were best shed in solitude’ (so men’s conditioning has stayed constant in some regards for at least 1600 years). He has a really good cry, and then there’s the other bit I was told about in my childhood::

I heard the singsong voice of a child in a nearby house. Whether it was the voice of a boy or a girl I cannot say, but again and again it repeated the refrain ‘Take it and read, take it and read’. At this I looked up, thinking hard whether there was any kind of game in which children used to chant words like these, but I could not remember ever hearing them before. I stemmed my flood of tears and stood up, telling myself that this could only be a divine command to open my book of Scripture and read the first passage on which my eyes should fall.
audio vocem de vicina domo cum cantu dicentis, et crebro repentenis, quasi pueri an puellae, nescio: tolle lege, tolle lege. statimque mutato vultu intentissimus cogitare coepi, utrumnam solerent pueri in aliquo genere ludendi cantitare tale aliquid, nec occurebat omnino audisse me uspiam: repressoque impetu lacrimarum surrexi, nihil aliud interpretans divinitus mihi iuberi, nisi ut aperirem codicem et legerem quod primum caput invenissem.

(Book VIII chapter 12, page 177)

I got the impression from the nuns, priests and brothers of long ago that the voice was that of a disembodied spirit, an angel. But Augustine himself suggests no such thing. God’s instrument here is an actual child – otherwise why linger on the child’s indeterminate gender? I also thought this was the first time Augustine read the Christian scriptures, but he has been studying them for years, and already believes they are sound. In the actual Confessions, this is a moment of serendipity, and his going to read the first passage he sees (from Paul’s epistles, it turns out) has a lot in common with the ‘pagan’ practice of the sortes Virgilianae, in which the pages of Virgil’s Aeneid were opened at random to see the future.

This morning’s reading ended with more tears, of gladness this time as he is baptised and his life is turned around. He is accompanied by his son Adeodatus, now 15 years old, whom he clearly treasures.

I’m about two thirds of the way through the book, and I’m expecting the rest to be pious anticlimax. But these last 20 pages are brilliant and completely explain the book’s enduring status as a classic.

Tove Ditlevsen’s Childhood, Youth, Dependency and the Book Group

Tove Ditlevsen, Childhood, Youth, Dependency: The Copenhagen Trilogy, 1968–1971 (Penguin 2020)
First two books translated by Tiina Nunnally 1985; the third by Michael Favala Goldman 2009

Before the meeting: In January this year as part of a series of belated obituaries, The New York Times published an article on Tove Ditlevsen, 47 years after her death. You can read the whole thing at this link (you might have to sign up for a free account to get access).

The short version: Tove Ditlevsen (1917–1976) was one of Denmark’s most popular authors. Her published works included 11 books of poetry, seven novels and four story collections, as well as the three short memoirs, Childhood (Barndom in Danish), Youth (Ungdom) and Dependency (Gift) that have been collected here as The Copenhagen Trilogy. She didn’t enjoy critical success during her lifetime and was virtually unknown outside Denmark. None of her books of poetry were translated into English. Then in 2016 translator Michael Favala Goldman picked up a copy of Gift in an airport, considered it to be a masterpiece, and set the snowball in motion for a critical discovery in the English-speaking world and elsewhere.

I was prompted to go looking for that background by something about the book itself. Perhaps because I’ve recently read two brilliant memoirs by Annie Ernaux (blog posts here and here), not to mention Proust’s vast À la recherche du temps perdu, I felt that the first book (Barndom/Childhood) and much of the second (Ungdom/Youth) were too neat, too confident in their detail to be trusted as memoir.

The first book begins with Ditlevsen as a small child trying unsuccessfully to avoid triggering her mother’s anger, and observing the life of their apartment block. ‘Childhood is long and narrow like a coffin, and you can’t get out of it on your own.’ She goes to school, and has an ambivalent relationship with the cool girls who gather at ‘the trash-can corner’. She thinks of herself as unattractive and no one contradicts her. She is hospitalised with diphtheria. She reads a lot and writes poetry that she keeps in a secret album.

In Youth, still living at home, she has a series of terrible jobs, is befriended by the worldly Nina, and enters the world of boys and kissing goodnight at the door. She continues to write and, encouraged by her older brother and Nina, dares to show her poems to a literary gent who offers qualified encouragement of her writing and allows her to borrow from his well stocked bookshelves, then disappears without explanation. Another older man becomes a mentor and publishes one of her poems in his literary journal. She fantasises becoming his wife. At the end of this volume, she has had a book of poems published.

Rather than memoirs, these books read as novelisations of the writer’s early life, and as novels they have an almost generic quality. I was so lulled into thinking of them as fiction that I was taken aback when, in Dependency, Piet Hein turns up as a character. Piet Hein, as you probably know, was a Danish polymath (1905–1996) who wrote little poems he called grooks, of which probably the most famous is

The road to wisdom? Well, it's plain
And simple to express:
Err
and err
and err again,
but less
and less
and less.

He was a real person, who would have been known to the book’s first readers at least as well as Ditlevsen herself, and he was very much alive when the book was published. He is portrayed mockingly as a charming but callous serial monogamist. Maybe, I thought, all the other people named – and to varying degrees shamed – were real as well. I did a little duck-duck-going, and sure enough the people given full names mostly did exist. So I’m guessing that part of the books’ original appeal may have been their gossip value – a popular writer was spilling the beans.

In the third book, things get much worse for Tove, and as a result (I’m sorry to confess this of myself as a reader) the book is much more interesting. Its Danish title, Gift, means ‘poison’ but it’s also some form of the word for ‘marriage’. Michael Favala Goldman’s title, Dependency, suggests both Ditlevsen’s approach to marriage and relationships, and her harrowing experience of drug addiction. In this book, Ditlevsen marries, divorces, and has a child with a new lover (not Piet Hein). When she falls pregnant a second time she has an illegal and traumatic abortion, which leads to her first experience of the opioid painkiller Demerol. The book comes fully alive and gripping in the detailed account of the abortion and her subsequent addiction to Demerol. The harrowing process of drying out, relapsing, drying out again, is described with tremendous force.

I’m not sure I needed the first two books, but I was shaken and stirred by the third.

There’s not a lot of lightness – her relationships with men are terrible and mainly explicitly transactional, though (spoiler alert) that changes at the very end. One snippet of literary gossip is an exception that’s worth mentioning as a moment that makes her (and us) realise how grim her life has become in the grip of addiction and of the controlling lover who administers her ‘shots’. It also casts a somewhat benign light on her ambivalence about her children. She accepts a rare invitation to dinner:

During the dinner I sat next to Evelyn Waugh, a small, vibrant, youthful man with a pale face and curious eyes. … Kjeld Abell asked Evelyn Waugh if they had such young and beautiful female authors in England. He said no, and when I asked what brought him to Denmark, he answered that he always took trips around the world when his children were home on vacation from boarding school, because he couldn’t stand them.

(Page 334)

After the meeting: It was a long time between meetings – I wrote the previous paragraphs a couple of months ago – and my memories of the book had faded when at last we met. In the days leading up to the meeting there were ominous rumblings on our WhatsApp group giving advance notice that many group members either disliked the book intensely or couldn’t finish it for reasons other than lack of time. A lone voice said it was brilliant. It was promising to be an interesting evening.

But then, one chap was attacked by an unruly plate-glass door on his way here and had to be taken to a hospital emergency, which would have been bad enough, but the man who drove him to hospital was the book’s main advocate and – I learned later – he himself had just finished the book and thought it was a masterpiece.

Because of the accident itself and the absence of advocacy, discussion was fairly muted. One chap who had also just finished reading the book gave a spirited account of why he loved it (making it three out of 11 definite thumbs up; maybe three definite thumbs-down). He read it quickly. He couldn’t put it down, he said, and then at time he had to put it down. My sense was that a number of people got to the moments when you have to put the book down and just didn’t want to pick it up again – some would say they were lily-livered.

Someone pointed out that a good deal of the action takes place in Denmark occupied by the Germans, and it’s a revelation that for Ditlevsen and her literary pals the occupation was little more than a dark shadow on the edges of their lives.

But it wasn’t long before conversation moved to other pressing matters: the Women’s Football World Cup – the Matilda’s had beaten France, but not yet been defeated by England, and many of us were in love; the Voice referendum, Peter Dutton’s dastardliness and Anthony Albanese’s alleged lack of statesmanship; the mushroom dinner; parental dementia; and far too much food.

No one was interested in my recitation of the above grook.

Winter reads 7: Two bilingual poetry books

This is my seventh post on books I took with me on my escape from Sydney’s winter, focusing as usual on page 76 (or page 47 when there is no 76): two very different bilingual books from Flying Island.

Yannis Rentzos, Divertente and other poems, translated by Anna Couani (Flying Island Books 2023)

Yannis Rentzos was born in Crete and has been living in Australia since 2006. His poems bear witness to his European roots as well as his antipodean present. The poetry is elliptical. I kept feeling that if I had been able to read the original Greek I would understand them better – not necessarily the evasive meaning, but perhaps something in the sound that is inevitably lost in translation.

For example, I particularly liked the poem ‘I know you are coming’, which seems to be about the death of a man, perhaps the poet’s father, whom he has ambivalent feelings about. Here are a couple of lines that suggest with wonderful economy that the man has spent time in prison, hint at violence, but remain opaque – in this way they are typical of much of the poetry:

In your first years on the outside
a plate, a glass

A suit hung unworn.
The cops knew, they turned a blind eye

Were the plate and glass smashed, as suggested by mentions of violence in surrounding stanzas? Why was the suit unworn? Did the cops turn a blind eye to the broken stuff, or to the unworn suit? If the latter, does that mean the suit was stolen? So many unanswered questions. But the plate, the glass, the suit are there in the poem and in the man’s past, radiating meaning – it’s just that we readers don’t know what that meaning is.

The final third or so of the book is devoted to a single sequence titled ‘Walk in Waverley’. Instead of Greek text on each right-hand page, there is a photo. In effect it’s a poetic-photo-essay on Sydney’s wonderful Waverley Cemetery.

Page 47 is on the second spread of the sequence, the first that includes text:

This gives you some idea of the way text and image relate to each other throughout. They don’t illustrate each other explicitly, but as the text – mostly a single line per page after this – evokes thoughts of death and transience, the images suggest a walk among the graves, disturbing the crows that live there. On this page, the text –

(On the unkissed side of the glass - 
the trodden wild chamomile 
a candle
a favour to his mother)

– is a preamble to the walk that takes up the next ten spreads. It suggests a different style of grave from the one pictured – one with a glass-enclosed shrine. The man referred to in the fourth line maybe the person taking the walk through among the graves, starting at his mother’s grave. Perhaps these lines are a kind of dedication: ‘favour’ here meaning not so much as kindness as a token of affection or remembrance. You’ll notice that I say ‘perhaps’: nothing in this books is absolutely explicit.


Vaughan Rapatahana, te pāhikahikatanga/ incommensurabilty (Flying Island Books 2023)

According to his author’s biog, Vaughan Rapatahana is one of the few World authors who consistently write in and are published in te reo Māori (the Māori language).

As well as a rich collection of poems rooted in Māori experience, this book includes a powerful essay on how important it is for Māori and other colonised peoples to learn and use their mother tongues.

The English language is one that historically and contemporaneously is all-too-often a deleterious influence on the languages of other cultures, in that its agents superimpose English with its inherent ‘cultural baggage’, on them. … The solution? To write in one’s indigenous language as much as practicable and to hope, to expect, that readers and listeners aspire to learn it too.

(Page 124–125)

Elsewhere:

I now write in my first language, the Māori language. Why? Because I want to fully express everything in my mind, in my heart, in my soul.
I cannot express myself fully in another language. For example, the English language is crammed full of the subject matter and cultural customs of the lands of Britain. The words of that tongue are inappropriate.

(Page 9)

The book is not just a bilingual book of poetry; it’s also a book about bilingualism. The incommensurability of its title refers to the impossibility of a ‘perfect’ translation. Anyone for whom the issues of translation matter will be interested. Likewise anyone interested in the long work of undoing the damage done by colonisation – to colonisers as well as colonised.

As a native speaker of the colonising language (with Irish and Scots Gaelic lost several generations ago), I’m reluctant to quote a whole poem, but here are a couple of lines from the English of ‘it is time for a big change’ on page 76:

there are many youths suiciding,
________________________-__ too many Māori youths
there are many women as victims of domestic violence
___________________________ too many Māori women
there is the ongoing issue of racism also,
__________________________ remember Christchurch.

And the original te reo Māori:

ko nui ngā rangatahi e mate whakamomori;
___________ he nui rawa atu ngā rangatahi Mãori
ko nui ngā wāhine ki ngā patunga o te whakarekereke ā-whare;
___________ he nui rawa atu ngā wāhine Māori
ko te take moroki o aukati iwi hoki;
___________  e mahara Õtautahi.

You don’t have to know much Māori language to immediately see some things lost in translation: in Māori, the lines mostly rhyme; in Māori, the second and fourth lines can end with the word ‘Māori’, whereas in English, the word is in a less emphatic position; and where the English translation has ‘Christchurch’, the Māori original has ‘Õtautahi’. The first and second of these differences are about the music of the poem. The third is a small illustration of the principles I quoted earlier: the English name inevitably carries connotations of England, of the Englsh Christian tradition; the Māori name makes it that much easier to remember that the victims of that mass shooting were Muslim.


I’m grateful to Flying Islands Books for my copies of Divertente and other poems and te pāhikahikatanga/ incommensurabilty.

The Confessions of Saint Augustine, first report

Saint Augustine, Confessions (approx 400 CE, translated by R S Pine-Coffin 1961, Penguin Classics edition): pages 1–110, from beginning to end of Book V

If St Augustine invented the literary form of autobiography, he did it by accident. The impression I have so far is that in Confessions he is telling the story of his life as a teaching device. The message seems to be that humans depend on the mercy of God for everything, from mother’s milk to the ability to read. Secondary to that, humans are born sinful. So far at least, quite a lot of his ink is spilled in arguing with the Manichees, and a lot of that argument is pretty opaque to the casual reader, by which I mean me.

Still, it’s quite a thing to spend 10 minutes or so each morning in contact with a mind that was alive nearly two millennia ago. Two moments grabbed me in the very early chapters.

In writing about his early schooling, even while saying he was a wicked child (for wanting to play rather than study!), he argues against against harsh physical punishment as a teaching tool. After saying he hates Greek but likes Latin, he explains that he learned Latin from his mother and nurses, and Greek from his stern school teachers. He generalises:

This clearly shows that we learn better in a free spirit of curiosity than under fear and compulsion.
hinc satis elucet maiorem habere vim ad discenda ista liberam curiositatem quam meticulosam necessitatem.

(1:14)

A little further on, after arguing that the innocence of childhood is a myth, he comes face to face with Jesus’ apparently contradictory view in Matthew’s Gospel, and offers this bit of ingenious argumentation:

It was, then, simply because they are small that you used children to symbolise humility when, as our King, you commended it by saying that the kingdom of heaven belongs to such as these.
humilitatis ergo signum in statura pueritiae, rex noster, probasti, cum aisti: talium est regnum caelorum

(1:19)

If I’m just going to quote the bits that stood out for me from amid the theologising, I can’t go past this wonderful paragraph about friendship:

We could talk and laugh together and exchange small acts of kindness. We could join in the pleasure that books can give. We could be grave or gay together. If we sometimes disagreed, it was without spite, as a man night differ with himself, and the rare occasions of dispute were the very spice to season our usual accord. Each of us had something to learn from the others and something to teach in return. If any were away, we missed them with regret and gladly welcomed them when they came home. Such things as these are heartfelt tokens of affection between friends. They are signs to be read on the face and in the eyes, spoken by the tongue and displayed in countless acts of kindness. They can kindle a blaze to melt our hearts and weld them into one.

(3:2)

I had expected confessions to loose living. So far, the main wickedness he confesses to is his adherence to the Manichean heresy. He does mentions a de facto wife, but when he goes from Carthage to Rome, he doesn’t tell us if she comes with him.

This morning, his career as a teacher of literature has led him to Milan, where he is deeply impressed by the lectures of (Saint) Ambrose. He finally makes a break from the Manichees. He’s impressed by ‘the academics’, but doesn’t throw in his lot with them. Nor does he embrace the Catholic Church (which is R S Pine-Coffin’s translation of catholica ecclesia, and fair enough, though the capital letters may be a bit misleading), but he becomes a catechumen, which I understand to mean he sees himself as under instruction.

To be continued.