Category: Literature

  • Ballad of Lucy Kryton

    Ballad of Lucy Kryton

    “There will not be a woman Prime Minister in my lifetime”, Margaret Thatcher

    The morning sun falls whitely on
    the lashes of Lucy Kryton.
    Her blondeness fully insured
    against theft, fire
    and termites. Her forehead
    the hard reality
    that care of both
    the elderly and the daft
    are best handled
    by entrepreneurs.

    Her navy dress
    an incentive scheme for foreign investors.
    Her compassion, a teenager taught failure
    to honour thy father and mother leads
    to a wet sleeping bag in a doorway
    the government won’t be
    rescuing you from. She knows
    hard cases make bad exceptions,
    of which she’ll be making none;
    that for many people in this country
    slavery and the right
    of Nigerian taxi drivers
    to marry each other
    are issues of conscience
    which transcend politics.

    Her fiscal policy is dampness moving
    down other people’s walls.
    The finest mind
    to come out of that part of Claremorris
    in a long time. Her Ireland of the future
    is an auld fella with a wig
    at Mass on a Monday
    somewhere in Mayo,

    as the evening sun bounces savagely
    off the achievements of Lucy Kryton,
    the day the laughter suddenly stops
    and she’s all that there is.

  • Ecstasy of Truth Finally Spoken

    Kevin Higgins’s sixth poetry collection under the sardonic title Ecstatic starts with a dedication to the recently married Julian and Stella Assange, and this initial gesture is a perfect set-up for the poetic world we are about to enter.

    Prepare to be disillusioned, experience embarrassment for your government, mourn the death of journalism (and common sense at large), only to get to the core of the human condition and be inspired to choose love over gold, fear and power.

    Ecstatic is your reality check and a test to face the truth, however ugly, without a flinch. Just like a wedding ceremony in a London high-security prison, in Higgins’s poems our life becomes a celebration of humour, devotion and the beautiful mundane in confinement of global politics and oppressive social circumstances.

    The collection opens with the figurative lines: ‘The dread of being together / forcing us back to sleep’. And from there we are continuously forced to wake up and examine the world, look attentively at things that disconnect us, even if it is painful.

    This book is asking the reader to question not just their biased views, but the nature of thinking itself.

    Kevin Higgins is the Daniel Kahneman of poetry, human behavior and judgement are scrutinized through the lens of his uncompromising language. Sharp as a razorblade, not a line missing, his poems are full of what could be idiomatic phrases but are actually invented by the author: ‘no one hates Holocaust denial more / than the old woman who runs a bed and breakfast / five miles from Auschwitz.’

    These harsh truths could be overheard in an honest conversation between two old friends in a local pub, but instead they are now made available to a large audience of readers. We are dealing with the author brave and authentic enough to balance on the edge and take the risks to preserve the integrity of true art, so rare in our conformist times.

    Occasionally, it leaves you wondering if the expressions so easily coined all throughout the collection have always been part of colloquial speech, which might be the highest achievement for a poet. Being so close to the vernacular, that at times their voice is hardly distinguishable from that of the people.

    That being said, while perfectly attuned to the national discourse, Kevin’s poetry remains culturally multi-layered and intellectually challenging, often metaphysical. With the focus on Higgins’s signature ruthless satire, this collection will make you laugh, bitterly and loudly, and you will hate yourself for it.

    Immune to inertia, his wit will keep you on your toes. From absurdist poems verging on the surrealist aesthetic (‘Not time yet / to commit suicide again…’) to the beautifully shameless and staggeringly funny erotica (‘Her spine is a repossessed grand piano / you still play to yourself in your sleep’), this eclectic collection covers a surprisingly broad range of subjects. Its structure develops from the specific to the general, as an extensive metaphor for inductive reasoning.

    We are allowed to take a peek at images of personal history, masterfully conveyed childhood memories in Coventry, 1973; share private yet universal grief for lost friendships; embrace the inevitability of aging and sickness; and tenderly reflect on how our lovemaking changes as we grow older.

    Via the domesticity made precious and exhilarating, this collection teaches us to be vulnerable and aware of how fragile we are and how little time we have left.

    What gives it a special depth are incredibly lyrical poems with the mental imagery of lungs and breath, trees and leaves. Together they create an almost therapeutic effect, like a blues song that helps relieve emotional tension.

    This sublime landscape of a rich individual inner experience comes in stark contrast to the social and environmental issues explored further on, and the entire poetic impulse of the book erupts into an anti-war, anti-capitalist and anti-colonial sequence concluding with a merciless poem called ‘Past’ that can be read to relate to both a particular life and the chronicle of humanity.

    As a poet, on a personal and societal level Higgins is fighting the battle that can’t be won, and he knows it. Nonetheless, this is his job and Kevin proceeds with courage and self-irony to expose hypocrisy in ourselves and our communities.

    In ‘Serial Killer Dies’ we are once again reminded of the corrupt nature of any government and our suicidal tendency to let the psychopaths in power decide our destiny; there is no hesitation in it to call things what they are.

    Many poignant lines from other poems will stuck with the reader for long and will be widely quoted without doubt, such as ‘someone dies of politically necessary starvation’, or the tragically accurate commentary on the George Nkencho’s resonating case: ‘coming at Gardai with a chemical imbalance, / what some people are calling a machete / and a totally inappropriate post code…’.

    For me, as a Russian-born Irish resident, who writes in English, Ecstatic offered consolation and understanding, as well as leading me to acceptance of the familiar world crumbling down time and time again.

    I spent my childhood on Coventry Street in Volgograd (formerly Stalingrad), which is no longer twinned with the English city over the current Russian invasion of Ukraine.

    Now that those links of solidarity are gone due to the psychotic unjustified actions of one man (and criminal complicity of others), severing an eighty-year connection of two hero cities heavily bombed during the Second World War along with thousands of innocent Ukrainian lives, Kevin Higgins’ sixth collection emphasizes even more that there is so much in common between ordinary people of different nationalities and such an unthinkable abyss between us and the ruling class.

    The lies and agendas we are buying into, the false narratives and propaganda imposed on us are always a mass product, whereas ‘Truth is a paper-cut / no one but you knows is there.’

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  • Poetry: Haley Hodges

    Kyrie 

    Rotten fruit, rotten root. Hands up
    Don’t shoot. Kyrie eleison.
    By the waters of Columbine, of
    Blacksburg, of Newtown, by the
    Waters of Parkland and Uvalde,
    There I sat down beneath my desk
    (Don’t shoot) to weep.
    Christe eleison. My soul to take.
    Kyrie eleison. My soul to keep.

    Gloria 

    There is no
    No utterable Gloria
    In excelsis Deo—there is
    Only the unutterable.
    There is He, qui tollis
    Peccata mundi, but also
    He that brings them, and
    Brings them so
    Unutterably.

    Credo  

    “Of all things visible and invisible
    The rifle is king. I believe
    In one gun, in One Gun Almighty.
    How fast can you run?” Thus
    Spake Death, and these, even
    These are the conditions in which
    Expecto resurrectionem mortuorum.

    Sanctus 

    Sanctus Sanctus Sanctus
    Dominus Deus Sabaoth!
    And precious in His sight the
    Little children He bid come.
    Stop of the mouths of your
    War machines this hour—
    Strike them dumb. Let
    Heaven and earth be full
    Of their silence, lest every
    Hosanna perish in violence.

    Agnus Dei

    Agnus Dei, who takes away
    The sin of the world, what
    Can it profit the Most High
    If you take our sin but leave us
    To die? Miserere nobis. Lord
    Of the cellar, (hide!) Lord
    Of the attic, let it be mercy
    Falling semi-automatic.

    Dona

    Dona nobis pacem.
    Lead us beside quiet
    Waters, no more to bury
    Our sons and our daughters.
    Peace. Grant us ceasefire.
    Grant us peace.

    Feature Image: A memorial set up outside Robb Elementary school for the victims of the shooting in Uvalde, Texas, US.

  • And the Flesh was Made Word

    Through Fernando Pessoa the flesh was made word. Reminiscent of the renowned Chinese painter Wu Daozi, who, as legend has it, vanished into one of his own landscape paintings, Pessoa (1888-1935), the great Portuguese poet, appears to have disappeared bodily into his written works. Dispersing himself into the many lives of others through the medium of writing, Pessoa became nobody and many others simultaneously.

    Pessoa called these many others ‘heteronyms’ (other names). These distinct others who discovered a voice through Pessoa have left behind a treasure trove of philosophically charged poetic works. Their wide-ranging and diverse works created by the ‘secret orchestra’ of Pessoa’s soul have given rise to a choral symphony whose resonance intensifies over time.

    One is left in a state of silent wonder and awe at the sheer scale and brilliance of what Pessoa managed to achieve while semantically composing the soul. The challenge for his readers is to break this silence and put into words what it is that Pessoa accomplished, thereby naming precisely his significance for how we humans understand ourselves, the way we see things, and how we dwell upon the earth.

    Astute Philosophical Experimentation

    A new book, Fernando Pessoa and Philosophy: Countless Lives Inhabit Us edited by Bartholomew Ryan, Giovanbattista Tusa, and Antonio Cardiello (Rowman & Littlefield Publishers, Maryland, U.S, 2021) takes on this challenge with gusto.

    Its aim is to bring to light Pessoa’s in-depth knowledge of philosophy and his ability to engage in astute philosophical experimentation, and at the same time highlight his capacity to confront, appropriate, synthesise, and strip bare complex ideas into art. Additionally, by focusing on Pessoa’s writings through different philosophical lenses the chapters included in this volume seek to reveal novel ways of interpreting some of the seminal problems of philosophy.

    Bartholomew Ryan alerts us to the relevance and urgency of this task in his Introduction, where he claims that if ‘philosophy is to survive the various crises of human civilization ahead of us, to respond and open up new pathways of thought’ we will need the assistance of ‘experimenters in literature, in order to help us reconnect with ourselves, others and all living species on the planet.’

    Structurally, Fernando Pessoa and Philosophy consists of an Introduction, Exordium, Notes for the Memory of My Master Caeiro, fifteen essays dedicated to Pessoa and philosophy, a detailed appendix, and a critical bibliography. The wide range of elements that make up this volume come together to create a joyous banquet of a book.

    Ryan opens this feast for the soul with a fast tempo-ed, polyphonous introduction, entitled ‘An Encounter between the Poet and the Philosopher’. He notes how it is the task of the philosopher not to read a poet in order to appropriate an idea for her/his own purposes. Instead, the philosopher is prompted to engage with literature so as to learn how to dwell in an uncomfortable and uncontrollable region.

    For in this strange region where philosophy and poetry meet something innovative can occur. As Ryan writes: ‘It is in this encounter between the philosopher and poet a vulnerability is opened on both sides to inspire the creating of a new concept in the philosopher and a new form and linguistic gesture in the poet.’

    One of Pessoa’s astrological charts from 1916.

    A Sense of Journey

    By entering into such an encounter with Pessoa, the philosopher has a lot to explore and discover. As a poet animated by philosophy Pessoa prioritises a sense of journey over notions of progress, development and evolution, as he writes: ‘I don’t evolve, I JOURNEY’.

    Besides his emphasis on journeying, the heteronym Álvaro de Campos shares a similar vision for both the philosopher and artist when he notes in his futurist manifesto ‘Ultimatum’, how the philosopher should contain ‘the greatest number of other people’s personal philosophies; and that the artist should write ‘in the most genres with the most contradictions and discrepancies.’ These insights offer rich food for thought for the philosopher.

    The Exordium and Notes for the Memory of my Master Caeiro come after the Introduction. These two marvellous sections are comprised of words from Pessoa and four of his heteronyms, namely, Alexander Search, Alberto Caeiro, Álvaro de Campos, and Ricardo Reis. They serve to attune and acclimatise the reader to the mood and atmosphere of Pessoa’s writings.

    Some sentences shine luminously in the Exordium, for example, ‘There is for me – there was –  a wealth of meaning in a thing so ridiculous as a door-key, a nail on a wall, a cat’s whiskers. There is to me a fulness of spiritual suggestion in a fowl with its chickens strutting across the road.’

    Notably, the Exordium and Campos’s Notes also reveal the humour and irony of Pessoa’s writings. Campos writes in his Notes of the fictitious nature of the orthonym Fernando Pessoa: ‘Even more curious is the case of Fernando Pessoa, who doesn’t exist, strictly speaking.’

    And when humorously critiquing the work of the great 19th century writer Giacomo Leopardi, Pessoa claims Leopardi’s philosophical pessimism and overemphasis on suffering stems from a shyness with women. Pessoa remarks: ‘“I am shy with women: therefore there is no God” is highly unconvincing as metaphysics.’

    Ricardo Reis, Alberto Caeiro and Álvaro de Campos seen by José de Almada Negreiros.

    Four Sections

    Fernando Pessoa and Philosophy is then divided into four sections: Spiritual Traditions, Metaphysics and Post-metaphysics, Philosophies of Selfhood, and Contemporary Problems and Perspectives. Each section has three to four chapters.  The volume has been arranged by philosophical themes which are both central to Pessoa’s work and to philosophy itself.  The first section, Spiritual Traditions, focuses on Neopaganism, Daoism, Indian, and Islamic philosophy.

    The first chapter by Antonio Cardiello, ‘Fernando Pessoa’s vision of Neopaganism as Life’s Supreme Art’ explores Pessoa’s project of reawakening polytheism and the Hellenic model of civilisation.  Cardiello observes how Pessoa, using his orthonym, calls for a ‘superior paganism’ for modern times in which ‘all protestantisms, all Oriental credos, all paganisms, dead and alive become Portuguesely fused.’

    In addition to a ‘superior paganism’ Pessoa makes reference to a ‘superior art’ that can ‘lift the soul above everything narrow, above all instincts, moral or immoral concerns.’, and liberate us from ‘life itself.’ Merging a superior paganism with a superior art, Cardiello claims it was Pessoa’s task to denounce two millennial of moral interpretation and substitute it for an aesthetic one that glorifies human life, thereby dispensing with unhealthy values for healthier ones that encourage humans to flourish.

    Paulo Borges’s ‘Fernando Pessoa, Daoism and the Gap: Thought of Insubstantiality, Vagueness and Indetermination’ is the second chapter in this section. It closely examines emptiness and the ‘gap’ in the writings of the orthonym Fernando Pessoa and the semi-heteronym Bernardo Soares, comparing these themes with Daoist principles.

    According to Daoist thought, emptiness allows the emergence of the ‘ten thousand beings’ or the infinity of possibilities and the possibility of an authentic life lacking self-centredness. Borges highlights how in Pessoa, the overabundance of becoming other and the experience of heteronymy emerges from that insubstantial emptiness of self and of everything.

    While the abyss of being prior to defining oneself by naming oneself, surfaces as the ‘gap’ that ‘is between’ the self and itself. Towards the conclusion he identifies a wonderfully apt quote from Tchouang Tseu to describe Pessoa. Tseu writes that ‘the perfect man is without any I, the inspired man is without work; the holy man leaves no name.’

    Marketplace in Goa, as depicted in Jan Huygen van Linschotens Itinerarium.

    Imaginary India

    The third chapter, ‘Pessoa’s Imaginary India’, by Jonardon Ganeri, looks at Pessoa’s understanding of the ‘Indian ideal’ which he interprets as signifying the transcendence of the illusion that is living a human life.

    Pessoa regards the Indian ideal as ‘inhuman’ and speaks of ‘the principle, which we already know to be absurd, that the universe is an illusion.’

    Ironically, Hindu thinkers writing at the same time as Pessoa, such as Sarvepalli Radhakrishnan share Pessoa’s critical sentiments towards this ideal. Borrowing a phrase from Nietzsche, Ganeri acknowledges an ‘ironic affinty’ between Pessoa’s position that he occasionally assumes as his own contraposition to the ‘Indian ideal’, and the ideas of his contemporaries in India that he never knew.

    In the final chapter of this section, ‘Pessoa and Islamic Philosophy’, Fabrizio Boscaglia, brings to light Pessoa’s engagement with Islamic philosophy and its impact on his writing. Boscaglia draws attention to Pessoa’s interest in the philosophical thought of Omar Khayyām, through Edward Fitzgerald’s translations, and the possible connections of Sufism in Pessoa’s poetry.

    Boscaglia also demonstrates how Pessoa’s makes several references to the Islamic civilization as the keeper, interpreter and transmitter of Greek culture between the Middle Ages and the Renaissnance.

    In the second section of this book, Metaphysics and Post-metaphysics, the topics of time, nihilism and the nothing, transcendentalism, immanence and becoming-landscape take centre stage. João Constâncio opens the section with ‘Nihilism and Being Nothing in “The Tobacco Shop”’.

    The chapter seeks to respond to two significant questions: 1. What is the meaning for Pessoa, particularly in the masterpiece ‘The Tobacco Shop’ (by Álvaro de Campos) of ‘being nothing’ and 2. How can the study of Schopenhauer and Nietzsche’s philosophical writings contribute to the understanding of such a paradoxical way of being, which consists of ‘being nothing’?

    Constâncio delves into Campos’s despair for ‘being-nothing’ and reveals it to be tantamount to despairing for having to be a mask, for not being able to avoid adopting an identity that is a mere linguistic construction, regardless of whether it implies some ultimate metaphysical purpose implicit to life within society.

    Furthermore, Constâncio shows how Campos’s ‘conscious consciousness’ makes him envy those who, living by way of an ‘unconscious conscious’, manage to believe in an identity that is intersubjectively attributed to them.

    ‘Pessoa and Time’ by Pedro Duarte is the second chapter in this section. For Duarte, it is possible to grasp the individuality of each of the three heteronyms Caeiro, Reis and Campo, by studying their different approaches and responses to time.

    But Duarte also includes Pessoa, the orthonym, in his analysis. For Pessoa the past needs to be rediscovered, and not set aside, because it summons the present to build the future. Caeiro takes time out of things, through detachment and unlearning and to see without thinking. Caeiro writes ‘I don’t want to think of things as being in the present; I want to think of them as things’.

    Reis believed that ‘we pass like the river’ through life. For Reis, existence was all about adhering to this passage. Aging should be accepted. On the other hand, Campos desires to feel everything in every way, and find the beauty of the present moment, a beauty unknown to the ancients, hence electric lamps and factories are to be celebrated. Campos says ‘I who love modern civilization and kiss machines with all my soul.’

    Walt Whitman aged 35.

    American Transcendentalism

    Benedetta Zavatta’s chapter entitled ‘Pessoa and American Transcendentalism’, investigates the link between Ralph Waldo Emerson, Walt Whitman and Pessoa. Emerson’s influence on Pessoa had not received scholarly attention prior to Zavatta’s essay.

    Zavatta convincingly hypothesises that Pessoa was drawn to Emerson and Whitman by the notion, repeatedly articulated by these two authors, that every individual latently contains within herself/himself the seeds of an infinite number of different personalities.

    This in turn enables an individual to foster an empathetic connection with other humans, to the point where they ‘become them’. Enlarging this empathetic connection allows one experience how the whole world is seen and felt as these others see it and feel it.

    In the chapter ‘Bernardo Soares’s Becoming-Landscape’, José Gil explores the use of landscape in The Book of Disquiet. Gil’s philosophical approach to The Book of Disquiet opens up this impossible book for the reader, by revealing that each of its fragments is ‘a veritable landscape-state of emotion’, providing it with ‘both skeleton and flow’.

    Gil’s deft analysis of Bernardo Soares’s becoming-landscape culminates with an enquiry into what occurs when the plane of the landscape clashes with the plane of emotions. Gil suggests ‘all distances disappear, and the “I” itself, which functioned like a screen between sensations and the landscapes, explodes, disappears and ceases to exist’.

    What remains is the pure landscape of event-sensations. A ‘sensation-universe’. Literary description ceases, and ‘sensations attach themselves to the flow of the landscape because they result from them: it is no longer the sky yonder, or the I, here, like this sky: it is the sensation-sky or the sensation-light.’

    Philosophies of Selfhood

    The third section, Philosophies of Selfhood, examines the dissolution and plurality of the self and subject in Pessoa’s writings. It commences with Bartholomew Ryan’s chapter ‘Voicing Vacillation, Logos and Masks of the Self: Mirroring Kierkegaard and Pessoa’.

    Ryan argues that, in the journey of forging the human self or subject into writing, the achievements of the poet Pessoa and philosopher Søren Kierkegaard remain unsurpassed. Through Pessoa and Kierkegaard, Ryan investigates the making and unmaking the elusive self through vacillation, logos and masks.

    At the core of this study lies doubt, which Ryan claims both writers see as the sickness and heartbeat of modernity. Pessoa and Kierkegaard voice doubt and despair, as the poetic-philosopher and philosophical poet.

    According to Ryan, Pessoa delights in aesthetic melancholy and being allied to no one or no thing except literature. Describing Pessoa as an Argonaut of Modernity or the Argonaut of true sensations, Ryan envisages him journeying ‘to the abstract chasm that lies at the depths of things’ and questioning the philosophical problems of selfhood by voicing its vacillation, logos and masks. Buffeted by this tormenting journey, Pessoa vacillates between knowledge and faith, and experiencing the elusive moment.

    In ‘The Difference between Othering Oneself and Becoming What One is’, Maria Filomena Molder states that the dictum of ‘becoming what you are’ is nowhere to be found in Pessoa, and the concept of ‘othering oneself’ belongs in other waters.

    Drawing support from Nietzsche’s insight in Twilight of the Idols that the ‘I’ has become a fairytale, a fiction, a play on words’, Molder proposes that Pessoa has no need for a theory of the subject.  Molder then shows how Pessoa coined the term ‘othering oneself’ in order to account for the multiplicity of writers who are born out of his way of writing.

    According to Molder, othering oneself, ‘proceeds not from the plurality of the subject but from a precocious, childlike inclination to imagining oneself as multiple characters, a succession of dramatic scenes secreted by creative play.’

    This incisive and succinct chapter draws to a close with the claim that Pessoa and his heteronyms are not liberators. What is he, then? Molder asks, and answers through the mouthpieces of Ricardo Reis and Pessoa.

    The answer from Reis is: ‘I am merely the place/Where things are thought or felt’. And Pessoa responds: ‘I look at them. None is me, but I am their ensemble’. Not done yet, Molder asks: What does Pessoa want? And this time Pessoa replies: ‘I want to be the creator of myths, which is the highest mystery achievable by a member of the human race.’ And so Molder reveals the undecipherable mystery of the many in one, of the one in the many.

    Foucault

    Gianfranco Ferraro’s chapter ‘A Hermeneutics of Disquiet: Approaching Pessoa through Foucault’ concludes is final one in this third section. Ferraro tends to Pessoa’s Book of Disquiet through the ‘toolbox’ provided by Michel Foucault’s in The Hermeneutics of the Subject.

    Why Foucault? For Ferraro, Foucault’s terminology, specifically in relation to ‘technologies of the self’, greatly assist us in interpreting Pessoa. These technologies highlight, in Ferraro’s own words, ‘practices which permit individuals to effect by their own means, or with the help of others, a certain number of operations on their own bodies and souls, thoughts, conduct, and way of being,’ so as to ‘transform themselves in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality’.

    Consequently, approaching The Book of Disquiet through Foucault’s hermeneutics of the self allows us to see how Pessoa recovered many of the ancient practices and technologies of writing and how modernity adopted them again.

    Borrowing from Foucault’s hermeneutic toolbox Ferraro reaches the conclusion that we can observe in The Book of Disquiet a work that summons one to oneself and to experimentation of oneself in revealing the many beings that lie dormant in our forms of life.

    Contemporary Problems and Perspectives

    The fourth and final section Contemporary Problems and Perspectives concentrates on value theory and secular capitalist modernity; the logic of seeing, ecological thought, and the fundamental relationship between poetry and some contemporary philosophers.

    ‘Pessoa’s “The Anarchist Banker” and the Logic of Value’, by J.D. Mininger offers a thorough reading of Pessoa’s short story ‘The Anarchist Banker’, which in part is supplemented by Nietzsche’s essay ‘On Truth and Lies in an Extra-Moral Sense’.

    Anarchism strives to vanquish all social conventions and fictions, and is thus in a sense morally and politically motivated. Yet it could also be understood as signifying the freedom from such conventions and fictions.

    In this story the anarchist achieves his own freedom by becoming a banker. According to Mininger, the essential politics of this story does not lie in the author’s construal of anarchism, but in the silent relation between philosophy and literature, between algebra and story, between proposition and performance, between constraint and freedom.

    For Mininger, Pessoa’s story is an anarchistic act to the extent that it expresses freedom through constraint – a paradox made possible by the literary surplus value that is both the story’s cause and effect.

    The second chapter in this section ‘For Your Eyes Only: The Logic of Seeing in Alberto Caeiro’s Poetry’, by Bruno Béu, opens with the words of the artist Kazmir Malevich, ‘I have transformed myself in the zero of form’ found on a leaflet distributed at the exhibition Last Futurist Exhibition of Paintings 0.10 (zero-ten).

    One of Malevich’s most famous works is his 1918 painting entitled White on White, showing a white square against a white background. As a work of art it calls into question the very possibility of form and representation.

    Bèu in this chapter draws connections between Malevich’s paintings, and Caeiro’s poetry, in which language is being forced to reach its zero ability to signify things, while our experience of things is ‘freed’ from any re-presentation that we make of them.

    Bèu demonstrates how Caeiro’s tautological discursive and logical performance is a radical negation of all possible predicates. This linguistic process leaves each thing absolute, indescribable and indefinable. As Bèu poignantly remarks ‘It is as if, through this process, each thing revealed itself and spoke from the top of Mount Sinai pronouncing the tautological and biblical words: ‘I am that I am’.’ As such no-thing is said for things to be seen, and ‘Poetry turns white on white’.

    Image (c) Daniele Idini.

    Ecological Dimensions

    In the chapter ‘Where Does Fernando Pessoa Dwell? The Economy and Ecology of the Heteronyms’, Michael Marder illuminates some of the ecological dimensions to Pessoa’s work. This is attained through an analysis of what Pessoa called ‘disquiet’, to outline what Marder names a new ‘economy and ecology of the heteronyms’.

    ‘Disquiet’, in the sense of being unsettled, describes the possibility that dwelling and the dweller no longer exist, or, perhaps, never have.

    For Marder, Pessoa is the place where dwelling might be reimagined, or, the placeholder for the lives of others. Turning his focus to Caeiro, Marder asserts that he wants to dwell in a world unspoiled by the ideal and idealising system of co-ordinates.

    For Marder, Caeiro’s poetic project is to liberate the ‘innocent’ green and flourishing earth from the imaginary lines that have divided its surface through social and political conventions.

    ‘So where does Pessoa dwell?’ Marder asks at the close of this chapter. Marder’s response:  ‘Between economy and ecology, between nowhere and everywhere’. Pessoa’s heteronyms outline an ‘economology’, where dwelling and unsettlement are not formally opposed to one another, a place where it is possible to dwell in the very unsettlement that acknowledges the impossibility of dwelling.

    Giovanbattista Tusa’s ‘The “Pessoa Event”: Notes on Philosophy and Poetry’ concludes this section. Tusa’s text articulates the fundamental relationship between poetry and philosophy through Fernando Pessoa and the works of Martin Heidegger, Jacques Derrida, Alain Badiou and Jean-Luc Nancy.

    Badiou in particular takes on a hugely significant role in this chapter, for it is he who notes that the poem far from being a form of knowledge, is the instance of thought subtracted from everything that sustains the faculty of knowledge.

    Tusa also cites Badiou’s Handbook of Inaesthetics in which he claims to be contemporaries of Pessoa is ‘a philosophical task’, and through the reading of his work, philosophy could experience its own incapacity or perhaps its own impossibility.

    After these four sections, Jerónimo Pizarro provides an appendix to the book called ‘Pessoa and Philosophy: Texts from the Archives’. This is a collection of selected Pessoa texts alongside images from the Pessoa archive referencing philosophy and various philosophers.

    Pizarro’s fine scholarly research gathers editions and studies on a series of documents from Pessoa’s archive to help with future comparative research. The volume ends with a critical bibliography of Pessoa’s own works published in English, books on philosophy that he owned and secondary works on Pessoa and philosophy.

    Fernando Pessoa and Philosophy sheds a remarkably illuminating spotlight on the wonderous writings of Pessoa, but most importantly it instils in the reader a sense that sections of his ‘secret orchestra’ have yet to be heard, and that future exploratory journeys await.

    Feature Image: José de Almada Negreiros, Retrato de Fernando Pessoa.

  • The Love Poetry of Judas Iscariot

    The prize painting in the National Gallery of Ireland is, without a doubt, Caravaggio’s depiction of The Taking of Christ. The painter presents us with an iconic image of Judas in the act of betraying Christ with the sign of a kiss, as previously arranged with Roman legionaries, who are depicted in costumes from Caravaggio’s own time.

    In fact, Caravaggio even depicts himself in this great work, bearing a lantern so that he might better see the image of Christ.

    I am always reminded of the Rolling Stones song on Exile of Main Street in which Jagger sings ‘don’t talk to me about Jesus, I just want to see his face!’ And of course, Oscar Wilde’s unforgettable lines taken from The Ballad of Reading Goal:

    Yet each man kills the thing he loves,
    By each let this be heard,
    Some do it with a bitter look,
    Some with a flattering word,
    The coward does it with a kiss,
    The brave man with a sword!

    So, betrayal in art, and particularly embodied in the Biblical figure of Judas, is nothing new. In fact, when I first saw some of Michael Corrigan’s Judas poems, which was around this time two years ago, while co- editing the April edition of Live Encounters Poetry and Writing with Mark Ulyseas, I was immediately reminded of  Brendan Kennelly’s Book of Judas (Bloodaxe Books, 1991) .

    So, I was intrigued. It was high time – twenty year separates the publication of these books – that a poet from this most treacherous of isles penned a few poems treating of the monumental and time-honoured theme of betrayal.

    Indeed, James Joyce never stopped harping on about how Irish history was full of tales of treachery. A Portrait of a Young Man as an Artist (1916) begins with the parents of the young artist in question arguing over the betrayal of Charles Stewart Parnell.

    Continuing on the political scene – as a Cork man – how could I miss an opportunity to bring up the assassination of Michael Collins…!

    But enough, if I keep enumerating all the treacherous, low down dirty deeds that have been committed down through Irish history and immortalised by writers, and artists I’ll never get started on this review!

    But one final word: isn’t it interesting that both Michael Corrigan’s book and Brendan Kennelly’s were published in the UK?

    Title Poem

    The title poem of the book greets the reader on the first page, here is the final verse.

    On the night I sold you to the wolves of respectability,
    in Gethsemane where sleeping olives dreamed of rain,
    I pressed my face to the loamy earth and beneath a moon too cold
    to touch,
    I believe I heard her mournful sigh;
    “nothing is new, nothing is new,
    I have seen it all before.”

    The poet, imagining himself as Judas makes the figure contemporaneous, which he also does quite successfully with other Biblical figures in the collection, such as Mary from Magdala. This last poem offers a really poignant insight into the Bible’s most notorious harlot who washes the feet of Jesus with her hair; indeed it is said by some to be that she was the sexual partner of the man from Nazareth – he the son God, the lover of a prostitute! Say what you like, but by God that book (the Bible) is a cracker. No wonder it’s a bestseller!

    In Ephesus her end of days,
    nights shallow with shortening breath,
    a mill beneath the small bare room,
    millstones grinding, dark sea lapping at her door.

    I also love how in the first verse the poet informs the reader of Mary’s wealthy origins. As an Irishman, Corrigan understands people’s innate prejudices; as we are far more likely to forgive someone coming from a ‘good’ home, in other words a wealthy family, than a person from a poor background.

    This goes back to Max Weber, who recognised a correlation between wealth and respectability, perversely conflated in the West with spirituality. This idea of respectability, signalled very early on in the very first poem – see again above – underscores the whole collection The Love Poetry of Judas Iscariot; especially how such a notion, being respectable, makes traitors or ‘Judases’ of us all. It is into this constantly recurring idea that the poet mines, to wonderful effect.

    She sang sea music, fluent in the rise and fall,
    knew deep, dark places that calved the biggest waves.
    From the flat roof of a prosperous house in Magdala, Galillee,
    watched the purple gather of every winter storm
    chase small boats to harbour before an angry swell.

    I don’t know how historically accurate any of the above is, nor do I particularly care. Poets were never well known, or appreciated, for their attention to facts, at least in days of yore; metaphor being their quarry to a far greater extent.

    It is only recently, I believe, that poets actually have had to literally embody their work in both life and deed, literally breathing words of blessed scripture. Good lord, good luck to them!

    Vineyards in the Champagne region of France.

    Terroir

    Another particular feature of what, I believe, is Mister Corrigan’s second superlative collection is the irreverent and humorous nature of some of the poems.

    At times, I was reminded of another stalwart in the recent Irish literary canon, and that is Paul Durcan. Michael Corrigan, being but a few years older than myself, is of that generation that grew up during the Depression in 1980s Ireland, and his humour is deeply informed by the experience of busts and booms, in that particular order.

    This is something that you simply cannot imitate. The French have the term terroir which is particular to their culture. They use it principally to describe the distinctive flavour and taste of a certain cheese or wine that can be traced to the particularities of weather and soil of the place it comes from in France.

    Champagne is an obvious example of this cultural phenomenon. No other sparkling white wine can use the term unless it comes from this specific region. The French feel other sparkling drinks, such as Prosecco, come from very different terroirs with different soil and climates and so cannot possibly be described using the term.

    The particular terroir that Michael Corrigan comes from is a feature informing the aesthetic of his work; like the shells in the soil that inform that old white wine that comes from Bordeaux and whose name escapes me now…

    When the dark waters of sleep
    close across my resting butch face
    and I become a fat Ophelia
    floating down the weedy slope
    of memory, hope and duck billed platitudes,
    back to childhood, back to faith,
    where a diarrhoea fountain
    of bare-knuckled nationalism
    provides us with its dullard troops
    each one trained to shit on sight,
    the brightest and best promoted to teach
    in the places that smelled of failure and feet.

    There are many so-called poets who are praised for their satirical nature. Many is the time that I have read their work and wondered what all the fuss was about.

    Poetic trends, like any, come and go . But verse such as the above would certainly qualify as satire of the very highest order. God knows every particular cuntry has its own exasperating strains, and dear old Ireland is no exception.

    Embracing Mediocrity

    I remember being at an exhibition in one of the older more established art galleries in Dublin and a very famous photographer, who had made his career abroad, commented on how in the Republic we make a point of embracing mediocrity

    It is this particular phenomenon, again, that I think Mr Corrigan is particularly good at eking out. Begrudgery being another!

    when masters came to class tooled up
    and the biggest looters wore the best suits,

    Every society has its particular issues. I’ve lived long enough in France to spot some there, and having lived with an Italian for over twenty years, I am qualified to identify that country’s or rather its peoples, foibles.

    What Corrigan is particularly good at putting his finger on here (both of the above quotes are taken from Unlearning my Place) is the atrocious competitiveness produced by living on a small island, where everybody is fighting for their portion of the land.

    You also find it in the novels of Andrea Camilleri describing Sicily. The cold, brutal violence of the mafia in his case. In the Republic of Ireland, things are a lot less dramatic. Dead is the word. Everybody is caught in a kind of entropy that James Joyce identified on page one of Dubliners – PARALYSIS.

    The disease has not gone away. Irish society, in general, is still plagued by it. The absolute awfulness of social convention. The tiresome scene that informs everything. Even poetry!

    Choose friends wisely,
    enemies will self-select,
    smiling like tigers or growling like bears,
    an arm around your shoulder
    while pissing down your leg,
    the welcome will be warm
    before you’re taken out and shot.

    The indirect nature which seems to govern everybody’s speech, the coded chatter, the back stabbing nature that it all creates. All the atrocious hallmarks of the ‘Irish’ when at home; behind the smiling eyes: the daggers in their bones.

    The Love Poetry of Judas Iscariot Poems by Mick Corrigan is a wonderful collection of both poetry and verse. The first is infused with Biblical insight and learning, while the latter is concocted with sharp and bitter knowledge won, no doubt, first-hand by the author who thinks so little of the slights by now that he has made it the stuff of polished rhymes and memorable phrases.

    The Love Poetry of Judas Iscariot: Poems by Mick Corrigan
    Dionysia Press Ltd, 2021
    59 pages – £15.50

  • Poetry: Peter O’Neill

    Poems in the Manner of the Devil
    After Alexandar Ristović
    (1933-1994)

    If you can’t chew on oxtail, eat knuckles instead.
    The bounty of bedlam,
    Let these crumbs be your Thanksgiving,
    Or Last Suppers.
    Imitation is always the greatest form of flattery.
    See the world now through the light of wine.

    Do you have confidence in the morning?
    Do you have faith in toast?
    Each morning, do you spread marmalade
    Under the clouds in the sky?

    Here, drink this little cup of coffee.
    Taste the bitterness brewed in countless suns
    And raise your little finger, subconsciously,
    To honour the martyrdom of little buns.

    These trees that surround you,
    Why do there branches rise like accusatory fingers
    Holding peaches up to the clouds?
    Where have all the flamingos flown?
    Into the jaws of baboons in hell.

    Columns, arches… shit!
    Commerce herself is dizzied by the sun.

    But know also this,
    That within all of this madness
    There is one alone who sleeps quietly
    Nestled in dreams like a bird
    And she dreams of housing owls
    While presiding over countless committees.

     

    Break  Fast 

    The table- cloth was a souvenir from Turkey.
    It had a very simple olive pattern,
    The kind you might find in a good café
    Or restaurant where the meals were affordable.
    The kind you might find your hands floating over
    Stirring spoons of sugar or lifting glasses
    And bottles of water and wine, picking up bread
    And paper napkins or surely raising to take out
    Bank cards, in order to settle the bill.
    In order to settle the bill.

    Hardly is this last phrase out and everything,
    The whole panoply of artifacts,
    Suddenly is in freefall before you,
    Like that last joke you heard before leaving.

     

    The Familiar  

    Don’t talk to me about storms in teacups,
    Speak rather about the dervish in your espresso.
    For your idioms and metaphor are tired,
    As tired as my crocs worn out from pacing
    Over the same old living space. Here, then,
    Is where I dwell in both the word and the poem.
    And, in memory! The ontological shifts
    Which we must surely feel as much as the pedal
    Pressing down on the pianoforte, sustaining the SOUND
    The words vibrating, each particular element,
    Each particular word, key, shape or movement
    Given the proper attention it deserves.
    Such is modality. Yes, I would speak to you of modality,
    And the ontological shifts in taking a coffee!

    Janus  

     I will Putinize you, you know what I mean!
    As I think it say it my reptilian eyes roll over
    Blocking out momentarily the carrion tinted sun.
    For, each encounter is a potential existential threat.

    So, I repeat it again as I move closer to you
    Physically and you will have the opportunity
    Of understanding what it is I am now telling you again.
    If you do Not do as I ask, I will Putinize you!

    Putinize – a verb designated to describe
    The systematic annihilation of either a person,
    A place, an animal or a thing so that the object

    Is no longer physically recognisable anymore.
    Just as the city will be left in rubble, the person
    Will no longer be recognisable instead left lifeless; like himself.

    Kyiv 

    After the heroic age there are only two options remaining,
    for hatred can only burn for so long before eventually capitulating
    to either madness or so- called reason.

  • Into the River

    I can barely make out Richard´s handwriting on the piece of torn paper. 
    “Second left” I say, looking down at the words. “After the farm…with eh, the eh, big stables.”
    “I think we just passed it.” Richard says, looking behind him.
    “Eyes on the road dude!” I shout. “Please!” I´d almost reached for the wheel. “After the farm. So, the second left. Not signposted. Look! There! There there there! Second left! Second left!” 
    Richard takes a glance at the rear-view mirror, indicates, decelerates, and turns off the winding, narrow country road.
    “This is it,” I say, turning down the music. 
    “This might be it.” Richard says.  

    The boreen is a long tunnel of trees. Sunlight flickers through the thick leaves overhead, giving the passageway an intense golden-green glow. Stray branches and brambles tap, knock and scrape against the windshield, and drag against the worn-out body of the car, as we’re bumped and jolted gently in our seats. Richard is quiet, his forearms resting over the steering wheel, his fingers interlaced. We’ve been driving since morning, across the smooth new continuous sedation of the M7 motorway, from Dublin to Exit 27. But now, nearing the end of our journey, I’m becoming curious again as to where I´m being led.

    Richard sits back and steers the car slowly from out under the trees and into a sunlit clearing. In front of us, behind a low, grey, moss-mottled stonewall, squats an old shrunken cottage, tucked up in welcoming silence. Richard turns the key in the ignition and the rattling engine shudders and shuts off with a sigh.

    Once through its small front door, we begin to explore the dark little habitation. The air inside is cool, cavernous. Rough flagstones, slightly uneven, line the ground. Whitewashed stonewalls loom close in the wan daylight which struggles in through the deep-silled elfin windows. For some reason I was expecting a stifling humidity, a trapped reek of old country rot and neglect to greet us.

    On the right is the kitchen. A deep white porcelain sink and dim countertops domesticated with wooden containers, a red kettle, a wooden bread-bin, a blue cup-rack, and a stainless steel dish drying rack. From the ceiling of an arching alcove hang a confusion of copper pots and pans over a blackened range. Ahead, at the far end of the room, stands an old round pine table and three pine chairs. Behind that, and in front of a larger day-lit window, is a red cushioned, two-seater couch and small mahogany coffee table. To either side of the couch, tall leafy plants, dark and evergreen, creep up out of the farthest corners, as though the trees outside had somehow broken in. On the left wall is a small black stove and, beside it, an empty wicker basket for firewood.

    I follow Richard down the narrow hall that leads to two bedrooms, their open doors facing each other. In the smaller room I see a framed print of “Men of Destiny” hanging on the wall. Behind the last door, at the end of the hall, is an old grimy bathroom. I step around Richard and take a look inside. Its green-tiled gloom and old dirty white shower-curtain remind me of something out of a horror film.

    “She must have had someone in to do the roof,” Richard says, walking back down the hall and looking up at the newly restored wooden beams.
    “She keeps the place well, your aunt,” I say, following him. “I don’t know why I’m so surprised.”
    “What you think?” Richard asks, looking around.
    “I love it,” I say, “It’s perfect.”
    Richard looks at me.
    “Do you good to get out of Dublin anyway for a while,” he says. “Clear your head.”
    “You have no idea, Man.” I say, looking at him. “Thank you for inviting me.”
    “No worries,” he says, spinning his car-keys around on his finger. “Right. Let’s make this place our own.”

    Out back, in what we could reclaim for a garden, after I´d sheared away some dead dried branches of a gooseberry bush and Richard had strimmed some of the long grass, we share a light lunch at a small wooden table, sitting on two loose wooden chairs.

    It’s a fine spread. Various cured hams. Gorgonzola and Camembert cheese. Black pepper crackers. Green pitted olives. Sundried tomatoes. Crisp brown bread and a beetroot, grated carrot, broccoli and hazelnut salad for which Richard has whipped up his delicious honey mustard and Irish whiskey dressing. To top it all off, I´ve opened a none-too-chilled bottle of steely Chablis.

    In the warm summer air, we take our time and eat slowly, swatting wasps and midges away from our food and from our faces. I’ve had to move my chair out of the sun and into the shade more than once. I don’t want to get burned. The garden surrounds us. The creeping brown briars. The exhausted trees and their shade. The tall dry grass. All so overgrown. So still. So dense. So close to us. This is true summer seclusion. I look around and enjoy a deep sense of peace. This is our place now, to do as we please, to idly rusticate in, undisturbed, for a week.

    Richard is sitting back in his chair with his blue denim shirt open, sunning himself and chewing on a piece of bread. Under his straw hat he wears Aviator shades and with his Van Dyke goatee he is nothing if not the epitome of summertime cool. He smiles broadly at me and looks like he’s about to say something, or is thinking of saying something to me, but then just goes back to admiring his surroundings, leaning back on his chair. I drink my wine and listen to the insect hum in the grass, and in the trees all around me.

    “You know what?” Richard says after a while.
    “What?”
    “I found a bag of MDMA in these work shorts.”
    “Ha! Really?”
    “I think it must have been left-over from the barn-party in Kilkenny.”
    “That was some night,” I say, reaching for my pouch of rolling tobacco, suddenly nervous and certainly thrilled on hearing that night now being finally brought up again.

    I fumble with my rolling papers and with the tobacco. Part of me wonders if it´s true, if he’d really found it, or if he’d bought some especially for this trip in the hope of recreating something of that night, of that morning. Either way it’s welcome news. In fact, it’s exactly what I want to hear, what I’d been hoping for. I tap my rollie on the table, smiling, then light it up.

    Settling back down into my own skin again, I feel at ease. Recomposed and in control. I look at Richard as he takes a drink of wine and rests the base of his glass on his flat brown stomach. Then, with a finger, he lowers his shades, looks at me from under an arched eye-brow and, in a mock paternalistic tone says,

    “I was debating, you know, on whether or not I ought to tell you.”
    “Well, you’ve blown that now haven’t you? And sure why wouldn’t you have told me?”
    “You said that you wanted to get some work done down here.”
    “So did you.”
    “Ah, but that’s different.”
    “How is that different?”
    “Mine is just the monkey work. I don’t want to be a bad influence on you and, you know, hamper, or dampen, or darken even, your…” He searches dramatically, airily, with his free hand for the right word, “…your cogitations.”
    “My cogitations? Or do you mean, my brooding contemplations?”
    “Your country ruminations?”
    “Oh, my rural cerebrations?”
    “Exactly.”
    “Well, you won’t. Besides, I don’t plan on writing much. I’ll be reading, mostly.”
    “Mostly,” Richard says, smiling. “You brought enough books down with you anyways.”
    “I always do. Usually too many,” I say. Then I add, with a smile, “I just don´t know what I want sometimes.”

    Tapping the ash, I pass the rollie over the table to Richard.
    “You still only writing the short ones?” he asks.
    “Yup. And still only for myself and for the entertainment of my friends.”
    Richard blows smoke in the direction of some midges.
    “Too right. Nothing worse than a poet who publishes. So go on then. Give us one before we go back to work.”
    “Alright. Do you want a happy one? A sad one? A funny one? Or a sexy one?”
    “Surprise me.”

    I take my glass and raise it for a toast. Richard sits up, leans forward and raises his glass too. I can imagine that behind his sunglasses Richard has closed his eyes, cleared his mind and is making himself suitably receptive. Sitting up straight in my crockety chair, I look at him and say, in my smoothest voice.
    “I find myself again, cast into the ancient gaol of love. But this time I´ll remember that the cell door is always open, and the guards are always drunk.”
    “Beautiful” Richard says. “I was transported”
    “I’m sure you were.” I say, smiling.
    “I want more.”
    “You’ll have to wait.”
    “Well then, in the meantime,” Richard says, “Here’s to a poetical and festive week in the country.”
    We clink glasses.
    “Cheers.”

    We clear the table, bringing our plates, glasses and bowls back inside. My eyes have to readjust to the sudden cottage darkness. Sun-dazzled, and a little drunk already from the heat and the white wine, I find that I´ve wandered off in the wrong direction and start laughing to myself, at how disorientated I am. This is a crazy little domicile I’ve found myself in. Blinking and stretching my eyes wide open, now I´m standing by the table. I look down at my stack of books, at my notebook and my pens, all neatly laid out. There will be time. Plenty of time. I can feel it building already. Some good work is going to get done.

    Richard has plugged his phone into the speakers he’s brought and is playing a compilation of Italian Renaissance lute music. Its gracious simplicity fills the air around us with a homely sophistication. I put the two plates with my emptied wine glass down on the countertop and stand beside Richard at the sink. He washes. I dry. We listen to the music and fall into an easy rhythm. I notice that he’s even brought his own little bottle of organic washing-up liquid.

    “Man, that wine is choice.”
    “Goes down easy.”  He says.
    “Too easy.” I say, smiling. “So, time for a little daba-daba?”
    “Ha! You dirty drug fiend. I have to get up into those trees now…”
    “You doing that today?”
    “Better to get it done now,” he says, looking out the window. “Then I can relax.”
    “True,” I say. “Best to wait…To wait. To wait.” I add with a deep sigh. “Such exquisite restraint you display.”
    “All the better to torture with, my dear.”

    Richard smiles and hands me a rinsed wet plate and I come back to myself, dreamily, to the task at hand.
    “Will I open another bottle or do you want a beer?”
    “I think I’ll have a coffee,” He says, pulling the plug in the sink.
    “I’ll make it for you,” I say. “You go out and get started.”

    At the side of the cottage, I bring Richard his coffee. He points up at some low overhanging branches.
    “These are the ones she wants me to cut back I’d say,” he says.
    “How long will that take you?”
    “´Bout half an hour or so. But there’s probably more to do around the place.”
    “Well, I’m looking forward to helping out,” I say.
    “Don’t worry,” says Richard, “There’ll be plenty to do.”

    We step over the orange extension cable and Richard’s chainsaw, his clear-plastic goggles and his pair of old, dirty, heavy work gloves.
    “Bringing the hammocks was a great idea,” I say.
    “It was, wasn’t it?” He says, grinning. “We’ll put them up later. One there…and one…over there. If you could strim some more between those two trees that’d great.”
    “Yeah. No worries.”
    “And I was thinking of digging a little fire pit too, over there, for later on. If the nights are going to be as nice as they say, might as well stay outside for as long as we can.”
    “Sounds great.”
    “When was the last time you lay out in the night and looked up at the stars?” Richard asks.
    “I can´t remember,” I say. “There was even a time there when I couldn´t look up at them for long. Sometimes, I don´t know, it was just too immense. I´d get the fear, and have to look away.”

    At the rear of the cottage near a little back-gate we stop at a gap in the boundary trees. I look down over a field of high, lush green grass. Shielding my eyes from the sun I see the hazy banks of a river, more fields, other country houses, and mountains far in the distance.

    “We’re not too far from Ardnacrusha, are we?”
    “No,” Richard says, lighting a rollie, “It’s a few miles down to the right there.”
    “We should go for a walk then later, if you want?”
    “Sounds good,” Richard says. “I’ll get cutting.”

    On a narrow pathway, along the bank of the river, we walk in the direction of Ardnacrusha, passing my hipflask of whiskey back and forth. The calm country scenery, the cooler evening air and the sound of gravel pleasurably crunching underfoot mellows my thoughts. Up ahead, Ardnacrusha Bridge arches over the river. Nearing sun-down, the shadow of the bridge ripples on the orange and purple water.

    “So you’re serious…about leaving your studio in Callan, and never painting again? Say it ain´t so, Man.”
    “Well yeah, that´s the idea.”
    “Just had enough?” I ask, passing the flask back to him.
    “You saw the last work.”
    “I did. And I really liked it. Very zen. One fluid movement across the canvas. I always thought it looked like a tusk. You sold a few too.”
    “Three.”
    “That´s good.”
    “Not good enough I´m afraid. No, it´ll never leave me, but I need to take a step back. Or a step forward. I need to get out, get moving again.”
    “Where you thinking?”
    “The Camino first. Then maybe Mexico, for a while. Bring my ukulele.”
    “And write some songs?”
    “Write some songs and find my way. At the moment I think I´m being drawn to horticulture.”
    “Really? That actually makes a lot of sense,” I say, taking the flask back from Richard.
    “Yeah,” Richard says, “I think so too. Tend a garden and…”

    But I’ve noticed something up ahead. The diminutive form of someone standing up on the bridge. I pocket the flask and gaze on, thoughtlessly, not even wondering until, suddenly, that same body falls clear from the bridge and splashes into the water. I stop and grab Richard by the arm.

    “Fuckin’ hell!
    “What?”
    “Did you see that?”
    “Did someone fall in?”
    “I don´t know, Man. Either fell in or jumped.”

    Without another word Richard starts to run ahead. I keep my eyes on the water and watch as an arm, then a head, comes up to the surface, and disappears again. On the bank of the river Richard begins rapidly undressing: shirt off, boots off, jeans off, socks off.  He looks back at me, desperate for some sign of warning or encouragement. But I’m dumb-struck. Helpless.

    I stand back and watch as Richard dives into the water. Gathering up Richard’s still warm clothes, I hold them close to me, and keep my eyes on him as he swims out and dives under. Coming back up, he looks around, and dives back down again. Each time he disappears, I hear myself mumbling,
    “He’ll be ok. He’ll be ok. Come on. He’ll be ok.”

    I walk backwards to keep up with the displacements of the current. From the river bank all I can to do is focus on maintaining a line of living endurance between myself and Richard. Somehow, through my undivided attention, a fierce observance, I feel that I can transfer all my available energy and strength to him. That this will keep him safe. That this connection will keep him alive.

    Thrashing the water Richard struggles back to the riverbank, pulling the still body of a boy, a teenager, behind him. At the water’s edge I bend forward and grab hold of Richard. Once he’s up on the bank, I reach out and get a hold of the boy, grabbing him under an arm. I pull and drag him, with Richard’s help, up and out of the cold water. Richard collapses on the grass and turns on to his back. Grunting and gasping for air, he covers his face with his arms and struggles to speak.

    “He…He’s got something…in his pockets…weighing him down…”
    But before I can gather my thoughts Richard rolls off his back and gets himself up onto his knees. He leans down over the kid, tilts his head back and blows into the boy’s mouth. Richard stops, gasps, listens, and looks down. Nothing.

    Again he blows again into the boy’s mouth and I watch, horrified, as that chest rises and falls under his soaked, black t-shirt. Nothing. I turn away. All I see is the rushing, swirling brown surface of the river, and all I can think is that there must be more bodies in there, more bodies like this one, lost in those damnable depths, helplessly flowing by.

    A sharp and sudden intake of breath from the boy’s mouth startles me. Richard falls backwards onto his hands. We both watch as the boy’s body spasms and contracts on the grass. His eyes open wide as his pale hands clench and tear at the grass. He coughs and gasps painfully for air as dirty greenish rills of foul river-slime runs down the sides of his mouth.

    On our way back to the cottage nobody says a word. We trod through a field, having forgotten to take the easier pathway back to the cottage. Richard strides through the waist-high grass with all of his reach and strength, and still only in his boots and wet underwear, determined to get away from that river as fast as he can.

    The boy staggers behind me as though drunk. Lost to his surroundings. From the corner of my eye, I think I see him dropping stones out of his pockets. I think I hear them falling to the ground, one by one. I look his way but his head is down, staring into the grass. Mesmerized. Twice the boy snaps out of it to look up and take notice of where he is. I hear him gulp and catch his breath.
    “You ok?”
    “Yes.”
    “Sure?”
    “Yes.”
    “What’s your name?” I ask.
    But the kid says nothing.

    Our cottage appears up ahead from behind the cluster of trees. Up beside the chimneypot is a rusty TV aerial and a warped weathervane leaning silhouetted against the clouds in a fading purple and orange sky. Richard opens the barely hinged back-gate and the kid follows us around the side of the cottage. We enter through the small front door, one by one.

    The kitchen and living room smell of cool country evening air, coffee, and freshly cut firewood. Richard’s shaking, and without saying a word, walks down the hall and into the bathroom. Still holding Richard´s clothes, I pour a glass of water from the sink tap and put it down on the table for the boy. I ask him to sit, and he sits.

    “I’m Stephen.” I say. “And that’s Richard. What’s your name?”
    Sitting there in front of me, silent and stunned, he’s a rudely revived corpse shivering in his dripping clothes. Around his plain grey canvas runners, strands of slimy green river weed are still coiled. I try not to stare but can’t take my eyes off his narrow, mean-looking face. His long, thin arms are pale and his short dark hair is flattened to his head. He can’t be more than fifteen or sixteen.

    “You should have a shower when Richard gets back.”
    A long silence passes between us before he says anything.
    “Don’t tell anyone I’m here,” he says.
    “I won’t.”
    “Don’t call anyone.”
    “I won’t.”
    “Swear?” He says.
    “I swear. What’s your name?” I ask again.
    “Daniel.” He says, looking at the glass of water on the table. “My name is Daniel.”

    Richard returns in a long grey woollen jumper, fresh jeans, and in his bare feet. He hands Daniel two big fluffy grey towels and walks him down to the bathroom.
    “There´s hot water,” I hear Richard say. “Try and get warm.”
    Daniel closes the door.

    Without looking at me, Richard goes into his bedroom and shuts his door. I go and sit down at the table and place Richard’s clothes on the seat beside me. I take my hip-flask from my back pocket and I drink from it. But the whiskey doesn’t taste right. It’s watery. Silty. I put my pouch of tobacco, filters and lighter on the table and just sit there, looking at them, without appetite, but it’s not even the pouch of tobacco that I see.

    All I see is Daniel, standing in his clothes under the hot shower, waiting to feel warm again. Then peeling off his wet clothes, like layers of a painless, un-protective skin. Runners. T-shirt. Socks. Jeans and underpants. Drenched, they fall and slop to the floor. Heavy. Sodden. And sad. I see him sitting down in the bath, under the showerhead, in the steam, his eyes closed. A tiny dot of darkness, peaceful and unthinking. And warm. Warm for a while at least. Until the water starts to run cold.

    In the living room candles are lit and pots of food simmer on the kitchen’s range. A fire rages silently in the stove. The mahogany table, on which Daniel´s clothes have been laid out to dry, has been pushed closer to the fire. Richard and I are busying around each other, almost as though we’re putting on a little show of domesticity for Daniel, who sits quietly at the table, in warm borrowed clothes.

    Richard opens a bottle of red wine while I lay out three plates. We’ve insisted he eat with us. There is no talk about today. Nothing. Richard pours wine as I spoon out steaming pasta shells and meatballs. Passing an aromatic roll of garlic bread around, I feel that me and Richard are doing our best, our utmost, almost telepathically, to make Daniel feel included and welcome at our table.
    Instinctively, I go to raise my glass for a toast but correct myself, and cover it, by just taking a small sip.

    “Tuck in.” says Richard. “Its good. It’s warm.”
    We all eat slowly. Small mouthfuls. We try to eat. There’s warmth and healing goodness in the food but there seems to be no real depth to our hunger. Still, we persist in silence. Shadows flicker close around us on flame-lit walls. Daniel´s shadow flits and frets on the wall behind him. When he burps, I think I get a phantom, silty taste of muddy water in my mouth. Daniel pushes the food around on his plate, then cuts a meatball into small manageable bites. Richard nods and sighs as though talking to himself in his head.

    After chewing on a piece of sauce-soaked bread for what seems like a very, very long time, Daniel coughs, clears his throat and looks up at me, then at Richard. In a soft, hesitant voice he asks,
    “Ye both…ye both from here?”
    “No,” I say, and clear my throat. “No. I’m from Sligo originally, but I live in Dublin now and Richard’s from Kilkenny.”
    Daniel nods and looks down at his plate.
    “Are you from Clare?” I ask.
    “Limerick.”
    “Oh right. Where abouts?”
    “Castleconnell.”
    “That nearby?”
    “Near enough.”
    “My aunt owns this place,” Richard says finally. His voice is distant, as if it were coming from somewhere behind him.
    “We thought we’d just come down and do some work around the place,” I say, “Help out his aunt, you know?”
    “Just the two of ye?” Daniel asks.
    “Yeah.”
    Daniel looks at Richard, then at me. I feel like he’s going to say something –
    “Would you like more sauce?” Richard asks, moving the ladle around in the pot. “There’s some left.”  “No.” Daniel says, pushing his plate away from him. “I want to go home.”
    “We’ll take you home after this,” I say. “Please. Try and eat something.”

    Attempting to lead by example, I try to eat but have to stop after a few mouthfuls. I sit back in my chair and turn my wine glass around by its stem, observing the marks left by my lips and the tiny bits of food on the rim. I’m unable to look at Daniel directly. I can’t watch him go through those mechanical movements of eating all alone. A density, of something incommunicable, hangs around him. It´s emanating from him. He saw nothing down there, in the murky underwater. No premonitory flashes or flickers of an afterlife. Nothing in those last moments but the shock of it, and the struggle against it. A last taste of terror before release. I watch as my wine glass becomes misty. Candle light flares into golden, watery shards. I turn my face from the table and discreetly wipe the welled tears from my eyes.

    We drive in the direction of Castleconnell in silence. It’s late, but not so late that Daniel’s parents might be worried. In the back seat Daniel sits in his own damp clothes.
    “You should make up something about today,” I say to him. “Say that you went out to Ardnacrusha for a swim. And eh, a group of lads or something threw your bag of clothes into the river and you had to swim out after them, to get them, you know, and you nearly drowned. And that’s why, if they say you look shook, that that’s why you look shook, you know?”

    “And you just went to a friend’s house then, afterwards,” Richard says, looking back at him in the rear-view mirror, “To shower and to calm down or something. But now you’re home. Safe and sound. And everything´s ok.”
    I turn around and look back at Daniel.
    “You know what we mean? Like a cover story.”
    “I know,” he says.
    “Practice it in your head for a while,” Richard says. “Convince yourself that it’s real.”

    We park outside Daniel’s house, a huge, warm-looking, many-windowed Bed and Breakfast just off Station Road. Cars pass by on the road beside us, their headlights shining in on us intermittently. I think about giving Daniel my number, but I don’t know how much more I can help. Then it just seems like a bad idea. Richard turns in his seat and looks back at Daniel.
    “You alright?” He asks.
    “Yeah.” Daniel says.

    But he just sits there. Waiting. Part of me is expecting him to say sorry to Richard, or to the both of us. Part of me is expecting him to say thanks. Part of me is expecting him to break down crying and part of me is expecting him to go absolutely ape-shit now. To start kicking and punching the back of my seat and screaming. Screaming that we tried to abduct him or kidnap him or…But he just sits there. Waiting.

    After a while he opens the door, gets out and slams it shut behind him. He doesn’t turn around, or say anything, once he is out of the car. We just sit there and watch him as he walks over the cow rail and makes his way up to his house.
    “What’s the name of the B&B?” Richard asks, taking out his phone.
    “Glenville B&B,” I say. “Why?”
    “´Cos we’re coming back here tomorrow. Or calling them.”
    “I really don’t think that’s a good idea.”
    “Why not?”

    But I don’t say anything. I’m watching Daniel as he walks up the long, steep driveway to his home. All I can think about now is what it’ll be like for him when, after he rings the bell and waits in the cold, well-lit archway for his mother or father or brother or sister to come to the front door, and they see him standing there, pale and shivering and alone. They won’t even have to look in to his eyes to know. Daniel. It’s Daniel. Something has happened to him.

  • Poetry: Lucinda Kowol

     

    Mowing

    How dare you go, leaving me
    alone to do the mowing?
    You used to dig the plantains
    out by hand and rake the moss
    but after you went I called in
    a firm to weed and feed  the lawn.
    It is green and even now,
    clear of buttercups and daisies.
    I start at the outside mowing in
    until there is only a thin rectangle left.
    Then that too is smooth, flat
    as the oblong of your grave.

    When I am gone

    I want to finish in a sacred space,
    not in a municipal cemetery;
    an acre that is more than just a place
    overwatered by tears of misery.
    One that shows the world a happier face
    enriched with centuries of history.
    Crematoria grow only funeral wreaths,
    mowed lawns with granulated bones beneath.

    I want smart women in stiletto heels
    to totter on my plot to see the bride
    and chuck confetti while children kneel
    to make their fragile daisy chains beside
    my headstone, where teenagers conceal
    illicit cans of lager drunk outside.
    So that my body there is just another layer
    in the geology of hope and prayer.

    Feature Image: Daniele Idini

  • The Perpetual Villa

    Il y a longtemps,” I repeated. “A long time ago.” My French felt clumsier every minute.

    Renard Busquet, leading me through the pearl-gray dimness of the silent east wing, let his own native Poitevin French drop like a thin stream of Vouvray wine. “A long time… Tell me again how your honored ancestor sat in the back lawn.”

    “It was in 1871,” I recounted. (Busquet twisted the glass knob of the glass-paned door without a sound, and held it open for me, smiling amiably.) “―In 1871, my great-great-grandfather, Florian Busquet, was nineteen. He had made up his mind; he would not remain in Poitier, as his brothers and fathers, everyone in his family, had done from the time the family first received its arms from Charles VIII; he would go to America. He knew no trade; he had nothing but the small sum his father (your great-great-grandfather, recall, Monsieur) would settle on him; nothing but those francs and his own youth and boundless optimism.”

    Renard led the way across a pavement of terra-cotta-colored bricks. I had never seen such bricks, let alone been in France; and yet the remarkably clean, peach-hued bricks, tightly fitted without a weed or even traces of moss in between, gave me a fleeting sense of familiarity. “―It was evening,” I continued. “The evening of his last day at Villa Busquet, where he, and his father before him, and his father, were born and raised… dinner was over, and the family were sitting on rattan chairs on the back lawn. My great-great-grandfather’s older brother, the heir, Phillippe… always sat with his legs crossed; my great-great-grandfather remembered clearly every detail of the scene, the last time he saw his family, in the setting of their beautiful home. Phillippe sat with his legs crossed. The rattan table…”

    Renard gestured with an unhurried hand to the rattan chairs set on the uneven grass. “Take a chair, take a chair. Ah yes, Phillippe sat with his hands crossed, and the table…”

    He, the current heir of Busquet, sat down and crossed his legs. “Do go on!”

    “My grandfather was seated nearest to the terrace,” I said. “Then a funny thing happened. The dog… a little foxhound with plumy ears and tail, which they called Charlot, came around the corner of the house, just over there. He was carrying…”

    A small, energetic shape rounded the corner of the conservatory. A foxhound pelted gaily toward us, its feathery ears and tail waving; it bounded up to Renard’s legs, and―horrors!―it was carrying a very large, bloody rat.

    “Charlot!” scolded Renard. “Put that down, at once! Get away with you, ridiculous animal!”

    I could not have moved if Charlot had shoved the rat in my face.

    As Charlot slunk off with his quarry, the slim Poitevin, seated in the rattan chair with his legs crossed, invited mildly, “You were saying?”

    “Charlot was carrying a rat,” I managed, after a moment. “The ancient Charlot. In 1871. He carried a rat up to my great-great-uncle Phillippe, who was sitting with crossed legs, just there―”

    “I am told it is a family trait,” said Renard; he did not uncross his comfortable limbs. “Every foxhound here is called Charlot.”

    I did not tell him the rest of that scene, which my great-great-grandfather had remembered and recounted nostalgically so many times. What need was there to describe the rattan table with a plate of biscuits, the uneven turf and emerald-colored short grass, the myrtle trees and the cuckoos, or Phillippe’s graceful, deliberate figure―when they were all before me?

    I had thought all my life that I understood why Florian Busquet had left the Old World; but now I felt at my core his nauseous urgency, to escape the vacuum, the place without time.

    I had thought all my life that I understood why Phillipe Busquet had remained in the Old World; but now I felt at my core the overpowering seduction of the place without time.

    My cousin smiled amiably, and I was motionless in my chair, pulled in half.

    Feature Image: an Arcachon villa or Arcachonnaise.

  • Poetry: Kevin Higgins ‘Safe to Say’

    Safe To Say

    How ghastly the day before yesterday was
    now everyone associated with it is dead.
    In the future I’ll be against
    what’s going on now.
    I’ll be on the television,
    horrified. But not yet.

    As a civilised person,
    I’m absolutely in favour of the nice policeman now,
    one hundred percent against the tear gas and dogs
    you forced him to use on you back then.

    Sometime the century after next.
    I’ll be against giving the children of Bethlehem
    something from Lockheed Martin
    to occupy themselves with for Christmas.
    Like I was against rhino-whipping the blacks
    into line in Port Elizabeth, Ladysmith, Pietermaritzburg
    after it stopped happening.
    But, for now, see no alternative.

    Feature image: police dog during a demonstration in England.