Names:

Jhumpa Lahiri avoids names, of people, places, as if naming were owning or presuming more than she means to, more than she can.

I read Whereabouts and then Roman Stories, mostly at night, for company. Without names you set yourself a formal problem, how to fix people without naming them, how to write them into the reader's awareness, the writer's willingness. To say only just enough, and then move on. 

The art of fixing people in a story in order to think about them, and yourself, and to shape a story, is soporific and convivial in the middle of the night. 

Next day I think about the reticence, the strain of it: this is as close she can come to the people she writes about, lives among, perpetual foreigner, self-regarding as you're forced to be, as most of us are forced to be, while being off-hand, obedient, unexceptionable. 

I should note straightaway that P's parties took place every year at her house, on a Saturday or a Sunday afternoon, during the mild winters we typically enjoy in this city.

We can take any amount of drama after that.  

The Blue Flower

I read The Blue Flower every few years and different things show through. This time I noticed the Bernhard, age six, also known as the angel of the family—his mother saw him as a page at the court of the Elector of Saxony—one of the younger brothers of Fritz von Hardenburg, German Romantic poet who chose to write as Novalis. The Bernhard has learned some powerful truths at a young age. After being reprimanded for going through a visitor's possessions, he calmly says at breakfast next day, 'In a republic there would be no possessions.' How does he know, age six?  Yesterday a friend said one of her brothers at the age of five declared at breakfast that he no longer believed in God. Sometimes children just know.

And parents know not what they have created. Especially at the end of the 18th century, when children were produced in quantity, and mostly did not survive into adulthood, let alone old age. Of Novalis' family most were dead before adulthood; Novalis died at 28. Mostly they died of consumption. Doctoring was very particular; one doctor believed in fresh air, exercise, sex and alcohol. Another believed that being alive was unnatural and that people needed opium to keep them calm and schnapps with wine to boost them, in order to achieve the kind of balance we call life on earth.

Fritz (Novalis) (Hardenburg) has started a poem, not in verse, called 'The Blue Flower'. He reads it to his friend Karoline (Justen), to whom he had given his entire confidence. She is pleased and confused. Soon Fritz meets twelve-year-old Sophie, his Wisdom, his Philosophy, friend of his spirit. He hires a painter to make a portrait of her but he fails, because, as he says, all creatures emit a question, and he could not hear Sophie's question.

The German view of university education was that it was best to attend as many universities as possible in order to learn fundamental questions about being alive, questions that one could continue to think about for the rest of one's life: 'The problem of a universal language, a time when plants, stars and stones talked on equal terms with animals and with man'.

As things are, we are the enemies of the world, and foreigners to this earth. Our grasp of it is a process of estrangement. Through estrangement itself I earn my living from day to day. I say this is animate, but that is inanimate. I am a Salt Inspector, that is rock salt. I go further than this, much further, and say this is waking, that is a dream, this belongs to the body, that to the spirit, this belongs to space and distance, that to time and duration. But space spills over into time, as the body into the soul, so that the one cannot be measured without the other. I want to exert myself to find a different of measurement.

Flight Without End, On the Road, Young Adam

Three novels about drifting, 1920s to 1950s, by Joseph Roth, Jack Kerouac and Alexander Trocchi. 

In Flight Without End, Franz Tunda, First Lieutenant in the Austrian army, is taken prisoner by the Russians, escapes, finds himself in Siberia where he stays for three years with a Pole who counted his words like pearls. Franz has a photograph sewn into his coat of his fiancée Irene who must be waiting for  him in Vienna. Way up in Siberia they do not hear that World War 1 has ended, and later this seems enviable. Franz leaves and travels west; he finds something like a wife in Baku; further west he is taken by the Red Army, prisoner or comrade much the same by then. He visits his brother in a town on the Rhine; no warmth here, nothing heimlich or gemütlich that he can bear; he hears that Irene has married and lives in Paris. He goes to Paris. When they finally meet she does not recognise him. 'No one in the world is as superfluous as he.' 

Jack Kerouac's On the Road and Alexander Trocchi's Young Adam came up this week in film versions. Sal Paradise and Dean Moriarty career around America, extravagant in their big jalopies, loose and louche behaviours flow as fast as they can think them up. Their freedom looks indulgent, restless, self-congratulatory. Proust, whose Swann's Way is often in the foreground of indoor scenes, looks indulgent too. 

Drifter Joe, in Young Adam, working the barges out of Glasgow, working all the women he meets, is determinedly indifferent, cold; drifting is the point of drifting. He watches his girlfriend drown in only her petticoat, knowing she couldn't swim. She is pregnant, of course. He dodges that and quits the country. In the next book he'll fetch up in New York on heroin. 

Franz Tunda is not able for the society to which he returns. He prefers Siberia and the companionship of the Siberian Pole, who'd come as a convict and settled of his own free will. Sal Paradise and Dean Moriarty see no society except their own. They haven't come back from a war. Young Adam is a nihilist; the only way is onwards and downwards. Joseph Roth's nineteen twenties is a richer, sadder landscape. Or so I find. According, maybe, to the principle that influential inner landscapes come from a generation earlier, not one's own. 

BONE INTO STONE

Bone into Stone, Jhumpa Lahiri's essay on translating Ovid, made me suddenly aware again of the enchanted zone of the text — Ovid's The Metamophoses is not a book, it's a text — such attention to the word is already a translation.

I like thinking this way. While the saga of the neighbours rolls on — we have brought in a 3-ton digger — where would I go but to the page? Metamorphosis. Changing, turning, erring, stumbling. The stone, the living, infinitely flexible stone, the one you trip over, the one that makes you write. 

(At times I wonder if translation is tantamount to another language spreading, lava-like, over a pre-existing text, allowing it to live on in the very act of silencing it.)

Bone into Stone made me think of Bone the Dancer which I have been translating or wanting to translate into the person I now am. The difficulty, the endurance of re-reading it, moving it into the person I now am, wondering in turn who that is, the way you find it hard to see yourself in your own shoes.

I have translated bits of Baudelaire, Rimbaud, and a short story by René Daumal. I have never translated myself. 

WHAT READING DOES (FOR ME)

I could be reading Jhumpa Lahiri for the second time in the middle of the night, if reading is to be in someone else's life. 

In the morning I'm reading/weeding among young birch trees, pulling out the strangely satisfying square roots of field woundwort, yellow nettle roots ripping through the upper earth, new goosegrass, already confident, nascent perky ivy. 

At the end of the day I'll read the New Yorker in the bath. How much writers' archives go for even while they're alive.

Reading is the model. 

The day aligns.