Monthly Archives: September 2021

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Prince Caspian, by C.S. Lewis

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When I ran across Matt Mikalatos‘s blog posts on rereading C.S. Lewis’s work, I was inspired to look again at the Narnia books. In Prince Caspian, a sequel to the first book, Peter, Susan, Edmund and Lucy are about to board a train back to school when they are suddenly whisked off to the world of The Lion, the Witch and the Wardrobe, though they do not recognise it at first because over a thousand years have passed.

Narnia is now ruled by Miraz who became Lord Protector of his nephew Caspian upon the death of Caspian IX but now calls himself the king. Miraz prohibits any mention of Old Narnia: the talking animals, dwarves, the dryads and other what we would call mythological beings, and most of all Aslan himself. He dismisses Caspian’s nurse for telling the child such stories and replaces her with a tutor.

Dr. Cornelius turns out to be just as devoted to the old ways but more circumspect, and it is he who warns Caspian to escape when a son is born to Miraz and his wife, thus putting Caspian’s life in danger. Peter, Susan, Edmund and Lucy, who had become Kings and Queens in Old Narnia are dragged back to help Caspian and the remaining Old Narnians in their attempt to restore the rightful king to his throne.

I came to the Narnia books in my late teens, not as a child, but it was a time in my life when I was on the lookout for magic, spending time in the woods, studying Transcendentalism, and caught up in the 1960s whirl of possibilities. Charmed by the magical aspects of the Narnia books, I found the overtly Christian foundation a little off-putting, though tried to fit it into my then-exploration of different religions. I was also dismayed by the treatment of women and what I now know as colonialism, but recognised where these fit in the context of Lewis’s time.

On rereading the book now, I’m less struck by the religious overtones than by the similarity to today’s political climate. As Mikalatos says:

Imagine, if you will, a political climate in which truth has been completely discarded. Even the history books are full of falsehoods that advance the narrative of those ruling the nation. Stories of the past have been ignored, abused, or outlawed. In the midst of this political rule, certain classes of people have been persecuted, harmed, sent into hiding.

That is the world of Narnia during Prince Caspian.

As Hamlet says: “The time is out of joint—O cursèd spite, / That ever I was born to set it right!” Lewis himself said the book was about the “restoration of the true religion after corruption.” Leaving aside the religious aspect, the theme of a disordered world needing to be set right can’t help but resonate for me as I watch so many people who claim to follow democratic ideals betray them. At one point, after the children have been attacked by a non-talking bear, Lucy says:

“Wouldn’t it be dreadful if some day, in our own world, at home, men started going wild inside, like the animals here, and still looked like men, so that you’d never know which were which?”

Lucy’s question about talking and non-talking animals illustrates a technique that Lewis deploys throughout the book of using pairs as foils or complements. We have Prince Caspian and the four children; the separate narratives of the boys who pursue the war against Miraz and the girls who with Aslan dance and sing and awaken the Old Narnians. The latter pairing carries forward the scene early on when Dr. Cornelius takes young Caspian up to the tower to witness the conjunction of the two stars Tarva, The Lord of Victory, and Alambil, the Lady of Peace, which together indicate a great good is coming to Narnia. Note that both victory and peace are needed.

There’s also the contrast between belief and skepticism. In the first book it was Lucy who first visited Narnia and the others did not believe her. Here, she is the first to see Aslan and the others say they do not believe her, with terrible consequences. Believing in Aslan and the Golden Age of Narnia is what sets Miraz and his people apart from Caspian and his magical beings. I don’t see belief and skepticism as absolute good and evil, though understand why Lewis made them such here. To me, like victory and peace, both are needed.

Lucy’s reaction to not being believed illuminates a more important theme, that of doing the right thing even when no one around you agrees with you. Of course, the difficulty is that even they think they are doing the right thing, though as in this case a deeper look at their motives reveals more complexity. The question of what authority to follow is here handed off to religion, the old religion of Aslan. In our world and as adults this question has become more complex.

Much of my thinking about this book has been informed by Mikalatos’s posts and the ensuing discussions on them. He says of Lewis: “For him this is all about myth and fairy tales and what they signify. The stories we love are all about deeper truths.”

In my creative writing classes I often talk about tackling big ideas. As Donald Maass says in Writing the Breakout Novel:

A breakout novelist needs courage, too: the courage to say something passionately. A breakout novelist believes that what she has to say is not just worth saying, but it is something that must be said. It is a truth that the world needs to hear, an insight without which we would find ourselves diminished.

What deeper truth has a book you’ve read recently explored?

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The Shape of a City, by Julien Gracq

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In the 1920s Gracq lived for a time in Nantes. However, being a child at boarding school, only let outside the grounds on vacations and Sundays, his perceptions of the city are fragmented and idiosyncratic.

I lived in the heart of a city that loomed large in my imagination, but which I did not know very well. I was aware of certain landmarks, and familiar with some itineraries, but its substance, and even its smells, never lost their exotic flavor; a city where all the views led only to ill-defined, unexplored, faraway vistas, a loose framework easily absorbed into fiction.

The mysteries of a city we do not know well leave room for the imagination. And the pictures formed by our imagination outlast anything we may learn later, as reflected in the quotation from Baudelaire that provides the book’s title: “The shape of a city, as we all know, changes more quickly than the mortal heart.”

One result of only learning about the city through Sunday afternoon school promenades, is that he understands the structure of the city to be a series of lines radiating out from his school, like a starburst, with no interconnecting lines between them. His mental map does not at all correspond to the two-dimensional paper map of Nantes. As a dedicated map-reader, I’ve long been interested in the interplay between our mental maps and the various other sorts available.

Even if we think we know a city well, it can still surprise us.

There is always that element of surprise when, walking down streets one expects to be ugly . . . we suddenly see them transfigured by a ray of sunshine – like a moment of fleeting happiness. But such a surprise caused by the most insignificant event or impression can also happen elsewhere . . . it could be an unexpected declivity in the road which invites, tempts one to continue in that direction, a very slight turn of a road’s axis which both veils and partially reveals a perspective, a tree leaning over the sidewalk from above the crest of an ancient wall, a pleasing harmony in the rhythm of buildings alternating with free spaces which suddenly catches the eye. Instances when we are overcome by a feeling of how wonderful it would be to linger there, sure that life has regained its normal pace and recovered its guideposts, and that the universe has found a way to renew us and confirm its promises with just one brief, smiling look.

The power of memory and imagination that weave through this portrait of Nantes—a hybrid of memoir, reflections, and travel writing—shows Proust’s influence on Gracq. Here, though, the author is less concerned with the social mores and peoples’ foibles than with the place itself.

His descriptions of various parts of the city are beautiful and evocative, yet somehow wearying. They are mostly unconnected to bits of reverie or even memory beyond the fact of being there as a child. Thus, it’s a bit like seeing someone else’s vacation slides. If I had been to Nantes before, I would have been able to summon my own memories and thoughts, but I haven’t so after a while the descriptions ceased to engage me.

I’m far more interested in his thoughts, such as his meditation on the borderline areas between city and country.

This is perhaps why I am more sensitive than others to the existence of all kinds of boundaries along which the urban fabric tends to fray and unravel, areas neither within nor outside of city limits . . . once we start imagining there is just one step from boundary to frontier . . . Adrift on shreds of inhospitable land, slowly conquered by silence and mired in a sort of catalepsy, I could feel from afar the immense, haunting presence of the city, like that of a giant beast holed up in its lair whose respiration was the only sign of life. In almost every town where I have lived since then, whenever I went for a walk, my steps would automatically direct me toward some point of departure into the country.

With references to Rimbaud, Dickens, and Hugo among others, there is much of interest here even though some parts sag. Readers of his other work, such as The Opposing Shore, know to expect beautiful writing, a slower pace, and an intelligent and well-read companion who challenges us to dig deep into ourselves and our own experiences.

One reviewer said that this book is “a model for how to write about one’s home place[.] … It should be required reading for anyone setting out to describe their home place.”

How would you describe your home city?

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If Beale Street Could Talk, by James Baldwin

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This is a story of young love up against a society determined to keep them apart, yet it’s a story like none you’ve heard before. Tish, 19 years old, and Fonny, 21, have known each other most of their lives, friends first, then lovers, and now pledged to marry. However, in 1970s New York, like today, it can be a crime to be black. Fonny has been jailed for raping a Puerto Rican woman, framed by a white policeman who was still smarting from an earlier encounter with Fonny.

It’s also a story of family, the strength of black families despite the stereotypes that tell you otherwise. Tish’s family not only supports her in her pregnancy but love Fonny as a son, and all—mother, father and sister—join forces to find a way to get him out of jail. Fonny’s family is dominated by his self-righteous mother who believes her religion puts her above others.

It was like there was nothing, nothing, nothing you could ever hope to say to her unless you wanted to pass through the hands of the living God: and He would check it out with her before He answered you.

Fonny’s sisters follow their mother’s lead and there are wonderful snarky scenes between them and Tish’s sister. However, Fonny’s father Frank defies his womenfolk and puts himself on the line to help his son.

“It’s a miracle to realize that somebody loves you.” This is Tish talking about her beloved, but it is also true of the gift of familial love. You can’t take it for granted. One of my friends is concerned about the lack of stories—books, movies, television, news articles—about the strong bonds of love within black families like her own. Something to set against the flood of stories of gangsters and drug dealers, the abused and the abusers. Here is one such story.

I guess it can’t be too often that two people can laugh and make love, too, make love because they are laughing, laugh because they’re making love. The love and the laughter come from the same place: but not many people go there.

Tish’s voice conveys love in a fresh, unsentimental way. It reflects her hard-won understanding of how the world works: when to speak up against injustice, when to just keep going; how to hold onto dreams without getting lost in them. In giving us Tish’s inner thoughts, Baldwin expertly navigates the steady heartbeat of being black in America, almost never shouting, letting the events speak for themselves.

This is also a story about prison and what it does to a man, not just Fonny unjustly locked up, but also his childhood friend Daniel. Only recently released from prison on a charge of which he was innocent, though guilty of holding weed, Daniel is a shadow of his former self. Unfortunately, as Fonny’s alibi, he is also the target of the white policeman determined to make sure Fonny goes down.

The structure of the story reflects another of Baldwin’s themes. While the main storyline follows Tish from when she is three months pregnant to when she gives birth, we constantly dip into the past. Ranging from scenes of their childhood to their attempts to find a loft to rent to the events that led to Fonny’s arrest, Baldwin’s shifts in time are expertly handled, reflecting the rhythms of jazz and blues that he’s known for. More significantly, they summon thoughts about time itself.

Time, the word tolled like the bells of a church. Fonny was doing: time. In six months’ time, our baby would be here. Somewhere, in time, Fonny and I had met; somewhere, in time, we had loved; somewhere, no longer in time, but, now, totally, at time’s mercy, we loved.

The contrast of being in time and being at time’s mercy reflect the long, slow path to equality for the black people brought against their will to this country. I am reminded of the early days of the Civil Rights movement when whites and blacks (though mostly whites) told the protestors to be patient, to set aside their songs and marches, that things were getting better, but slowly.

Things are better than they were in the early 1960s, mostly due to those protesters, but not enough.

This subtle book, full of love, unsettled by the dark currents of racism, is as relevant today as it was when it came out in 1974.

Have you read this book or one of Baldwin’s other novels? What are your thoughts about it?

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Night Boat to Tangier, by Kevin Barry

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Two aging Irish gangsters sit in the Algeciras ferry terminal. It’s October 2018 and, though they’ve been drug dealers since their teens together back in Cork, earning fabulous sums and losing them in failed business deals and their own drug habits, that’s not why they are there waiting for the next boat from Morocco to arrive. They pester the young man behind the hatch in the INFORMACIÓN booth since they don’t understand the Spanish announcements over the PA. He ignores them.

Maurice Hearne and Charlie Redmond sit on a bench just a few yards west of the hatch. They are in their low 50s. The years are rolling out like tide now. There is old weather on their faces, on the hard lines of their jaws, on their chaotic mouths. But they retain – just about – a rakish air.

They are in search of Maurice’s 23-year-old daughter who left Ireland after her mother’s death to wander the earth among other new age travellers. The two men have information—having “persuaded” a young traveller earlier—that she will be coming through the ferry terminal on this day. They hand out missing persons posters and question the tired, distracted passersby.

Dilly Hearne, Charlie says. She’s a small girl. She’s a pretty girl.

She may just possibly have done us over, Maurice says.

It’s in her blood to, Charlie says.

Green eyes, Maurice says. Off the mother she took a lovely set of Protestant eyes.

Cynthia. God rest her. She had the palest green eyes.

They were like the fucking sea, Maurice says.

Among the chapters in the terminal that read like a screenplay are other chapters set in the past, flashbacks that illuminate the incidents that got them to this place. Fractured, as memories are, the flashbacks help us understand the old weather on the men’s faces. “He was more than possessed by his crimes and excesses – he was the gaunt accumulation of them.” They help us understand what it is to be an Irish man riding the wave of the Celtic Tiger and then stranded by its withdrawal and their own failures.

They were hammering into the Powers, the John Jameson, it was breakfast from the bottle and elevenses off the mirror. The child would as well be raised by the cats that sat lazily in what April sun troubled itself to come across the rooftops of Berehaven.

These are damaged men: physically, emotionally, morally. It’s the last that stands out for me. Instead of romanticised gangsters, we get real men and their crimes, the risks and violence, and the effect of all that trauma on their souls. One could complain that there’s no mention of the effects on their victims, other than neglected baby Dilly. Yet that omission comes across as genuine: we are in Maurice and Charlie’s point of view, and how their doings might hurt others is simply not something that would occur to them.

Equally, their limited point of view explains why Cynthia, Maurice’s wife and Dilly’s mother, seems not fully fleshed out. Even when talking about his great love for her, it’s all about Maurice: “He adored Cynthia the first time he saw her. When she turned the twist of a smile on him, he felt like he’d stepped off the earth.” And “The first six months on heroin with Cynthia were the most beautiful days of all time. Love and opiates – this is unimprovable in the human sphere.”

Yet Barry is brilliant with tiny evocative characterisations. Here’s his description of a farmer that Maurice meets in a mental hospital: “Some misfortune netted from the hills of the country, Maurice guessed, who listened to the rain too insistently, maybe, until he took his instructions from the voices within it.”

Barry’s descriptions of place are equally strong, summoning atmosphere through sometimes surprising images:

It was a little after 4 a.m. on a January night. It was in the long, cold sleep of the winter. The shapes of the city were blocked out above the dark river, against the moonless sky. On the southside quays only the ghosts of the place traipsed by the doorways or idled on the steps of the river wall with their stories of old love. The black surface of the river moved the lights of the city about. It was hard not to believe sometimes that we were just the reflection, and that the true life existed down there in the dark water.

In an interview with the LA Times, Barry said “No matter what I’m writing, whether it’s a short story or a novel, it almost always starts with a place. It’s the atmosphere the place gives off, the vibration you get off the place, that’s usually what creates the desire to write something in response to it.”

Algeciras is certainly a perfect place to draw out the contradictions of these characters. Terminals—whether ferry or airport—are liminal spaces, despite the finality of their name. Similarly, stations—bus or railroad—make me feel as though I’ve stepped out of my life into a sort of limbo. What better place to take a hard look at what you’ve done with your life.

The flow of language carries you along irresistibly, page after page, a brilliant example of dialogue where all the meaning is in the subtext. You think it’s just kerfuffle and then you see it’s a lot more. The dialogue is also a great example of how to suggest dialect with word choice and order.

In the same LA Times interview, Barry said of the book, “It’s built on talk . . . It’s built on dialogue. One of the interesting things about Irish people is talk. We love the sounds of our own voices. We talk a lot and say very little. It’s what’s going on under the surface of the talk is what’s interesting.” He also said, “I think every good story or novel has its own kind of tune or a melody, and as a writer what you’re doing is trying to hear the music of it.” It’s that music that lures you on.

It’s true that I’ve been trying to read different voices, and there’s certainly no lack of novels about white male gangsters. Yet I could have happily listened much longer to these two men talk, with their humor and profanity and their evocation of a long friendship. But what makes this book stand out for me, more than its humor, beautiful descriptions and incredible dialogue, is its moral discernment, its subtle depiction of the erosion of the soul.

Have you read any of Kevin Barry’s work?