Ulysses by James Joyce: Penelope

of course hed never find another woman like me to put up with him the way I do
(Molly Bloom thinking her husband, Leopold, should count his blessings)

he can stick his tongue 7 miles up my hole as hes there my brown part
(Molly angry at Bloom’s weird habit of kissing her bottom)

Im always like that in the spring Id like a new fellow every year
(Molly’s friskiness)

what else were we given all those desires for Id like to know I cant help it if Im young still can I
(Molly defends her natural urges)

compared with what a man looks like with his two bags full and his other thing hanging down out of him or sticking up at you like a hatrack no wonder they hide it with a cabbageleaf
(Molly compares a woman’s lovely boobs with a man’s ugly bits)

wherever you be let your wind go free
(Molly celebrates the joys of farting)

I bet he never saw a better pair of thighs than that look how white they are
(Molly’s body positivity)

God send him sense and me more money
(dismissing a boring old bishop she once heard deliver a moralising sermon, and sounding very like her irreverent namesake, Moll Flanders)

Lord the cracked things come into my head sometimes

‘Penelope’ is the 18th and final chapter of James Joyce’s novel, ‘Ulysses’. Here’s a reminder of the complete chapter numbers and names. (Note that the names given here are not printed in the published book, they were assigned in guidance and schemas which Joyce sent to supporters and have been used by commentators ever since; but you won’t find them in any published or online edition):

Part 1. Telemachiad

  1. Telemachus
  2. Nestor
  3. Proteus

Part 2. Odyssey

  1. Calypso
  2. Lotus Eaters
  3. Hades
  4. Aeolus
  5. Lestrygonians
  6. Scylla and Charybdis
  7. Wandering Rocks
  8. Sirens
  9. Cyclops
  10. Nausicaa
  11. Oxen of the Sun
  12. Circe

Part 3. Nostos

  1. Eumaeus
  2. Ithaca
  3. Penelope

Place in the sequence

As you can see, ‘Penelope’ is not only the final chapter but the third chapter of the third part of the novel, which is generally called ‘Nostos’, Greek for ‘The Return’, Joyce’s own name for it.

The preceding two chapters tell how (in ‘Circe’) middle-aged advertising salesman Leopold Bloom helped over-educated, drunk and depressed young Stephen Dedalus get away from Dublin’s red light district where he’d been involved in a fight with a soldier. In ‘Eumaeus’ Bloom helps Stephen to an all-night café down by the docks where he tries to restore him with a cup of (disgusting) coffee and a hot roll. In ‘Ithaca’ the pair leave the café and walk to Bloom’s home at 7 Eccles Street.

Here Bloom lets them in, makes Stephen a nice cup of cocoa and they talk about many things. Bloom offers to make up a bed on the sofa for Stephen and suggests all kinds of plans – that he could move in as a lodger and give his wife, Molly, Italian lessons, and maybe even join her as a professional singer in the music troupe Bloom fantasises about setting up and managing. But Stephen turns these offers down and, after the pair have gone for a pee in Bloom’s back garden, Bloom opens the garden gate and Bloom stumbles off into the night never to be heard of again.

Bloom re-enters his house, locks up, gets undressed interspersed with rummaging about in his drawers, looking at mementoes of his absent daughter and dead father, thinking about all kinds of subjects, not least extended fantasies about moving to a delightful cottage in the country. Then he finally gets into bed and thinks about the Central Event in the book which is that while he’s been out walking the streets of Dublin, his bosomy wife, Molly, stayed at home and was visited by the flash man-about-town and concert promoter Hugh ‘Blazes’ Boylan, who had sex with her.

All day long Bloom has been aware of their tryst, set for 4pm, so that he’s spent the book in a kind of PTSD hyper-self-aware state (which partly explains the super stream-of-consciousness style of the novel). But during the course of his ponderings, Bloom gets over it. He registers his own mixed emotions of jealousy and anger but circles, in the end, round to equanimity and, finally, tenderness. And in this sleep forgiving mood, he kisses Molly on her bare bottom.

Unfortunately, this has the effect of waking her up from her sleep. Now half awake, Molly quizzes her husband about where he’s been and he proceeds to tell her a pack of lies, saying he spent the evening at the theatre then went on to a restaurant for supper where a fellow diner, Stephen, injured himself performing a gymnastic feat and so he brought him home, here, to Eccles Street, to patch him up, and that’s why he’s come to bed late. And having recited this pack of lies which omits everything important which happened during the day and replaces it with a set of fabrications, Bloom falls asleep and hands the novel’s narrative over to his wife. And it’s here that the final chapter, ‘Penelope’, consisting of Molly Bloom’s long monologue, begins.

First a few more facts, then we’ll look in detail at Molly’s chapter.

Time

Each of the chapters of ‘Ulysses’ covers about an hour in the course of one long day, starting at 8am on Thursday 16 June 1904 and going through to the early hours of the following morning, Friday 17 June. (As Stephen remarks, ‘Every Friday buries a Thursday’.)

‘Ithaca’ takes place from about 2 to 3 am on the morning of Friday 17 June 1904. As Bloom lets Stephen out the back door of his garden, the bells of St George’s ring and the commentators tell me this marks 2.30 am. So assuming it takes Bloom about half an hour to lock up, get undressed, potter about and finally get into bed, ‘Penelope’ kicks off maybe around 3am in the morning.

Homeric parallel

Each of the chapters in ‘Ulysses’ is based on an episode from The Odyssey, the famous epic poem composed some 750 years BC by the ancient Greek poet Homer, which describes the ten-year-long voyage back from the Trojan War of the Greek hero Odysseus and his crew, and which features encounters with mythical creatures and legendary figures such as the giant Cyclops or the witch Circe.

In The Odyssey, Penelope is the wife of Odysseus who has waited 20 long years for her husband’s return, which we, the readers, know has been comprised of the ten years of the war itself, and then the ten years of Odysseus’s wanderings round the Mediterranean. During the last few years she has been fending off the horde of ‘suitors’ who have descended like locusts on her palace and are eating her out of house and home while they vie for her hand in remarriage, and so ownership of Odysseus’s kingdom of Ithaca.

Now the key point is that Penelope is every bit as cunning as her husband Odysseus, who is himself described as being the most cunning and many-minded of the Greek heroes. And so in her husband’s absence, Penelope has devised a series of strategies to put off the suitors. The most famous of these is that she tells them she must weave a burial shroud for Odysseus’s elderly father, Laertes, and cannot listen to their suits until she’s finished. For three long years she dutifully weaves the shroud during the day but then carefully unpicks it during the night, so that the task is never finished. Clever, eh?

Molly, her modern reincarnation in the novel, shares many of Penelope’s traits. 1) For a start she represents the final aspect of Bloom’s coming home, his nostos or return. Sure he arrived at his actual house in the previous chapter, but in a sense it’s only climbing into bed and kissing her that marks the completion of his odyssey and his final arrival Home.

2) As to the suitors, Odysseus arrives back at his palace but still has to dispel the suitors and take possession, but there no hordes of suitors in the ‘Ulysses’ version. There was one (Blazes Boylan) but he’s long gone. Instead Bloom arrives home at his house but needs, in some subtle psychological sense, to retake ownership by a) touching all his precious possessions and b) working through in his mind his responses to Molly’s infidelity to him – both processes which are itemised in ‘Ithaca’.

3) Where Molly most resembles Penelope is in her own cleverness, in being every bit as smart as her husband. Because the real point of this chapter is that at long last we get to hear her side of the story and it is significantly, and at all points, different from her husband’s.

Because the ‘Penelope’ chapter consists of a long, long interior monologue by Molly in which she passes in a chaotic review over all the key moments in her life, before and after her marriage to Bloom, mentioning and describing her parents, her girlhood in Gibraltar, incidents from her career, the umpteen times she’s been propositioned or molested or flirted with – but above all, hundreds of comments about Bloom’s character and habits which show him in a completely different light from the entire preceding narrative.

It does a number of things, this final chapter. It rounds off the whole novel by bringing Bloom’s odyssey to a conclusion. But it also gives the woman’s version of a world up to now dominated by men and men’s opinions. More specifically, it gives a completely different portrait of Bloom than we’ve hitherto had, portrayed in detail by someone who knows him intimately (really intimately) and whose version is often at drastic odds with what we’ve learned so far.

First a brief reminder of the key facts of Molly’s biography, then I’ll go through the monologue in detail.

Molly key facts

  • current name Marion ‘Molly’ Bloom
  • born Marion Tweedy, daughter of Major Brian Tweedy, of the Royal Dublin Fusiliers
  • Molly was born and raised in Gibraltar because that’s where Major Tweedy’s regiment was stationed
  • age 33
  • earns money as a soprano singer and is fairly well known around Dublin
  • been married for 15 years to Leopold Bloom
  • two children: a daughter, Milly, who just turned 15 yesterday, and a son, Rudy, who died in infancy, aged 11 days, a decade ago, since when the couple haven’t had sex

Stream-of-consciousness

The latter 5 or 6 chapters of ‘Ulysses’ differ from the first ten or so in each being dominated by one big formatting idea. Thus ‘Nausicaa’ is written in the style of a lady’s romantic novel and ‘Circe is in the form of a play. Molly’s chapter is another case in point: it is the book’s purest example of the invention (often attributed to Joyce) of the stream-of-consciousness. It’s 24,000 words long, filling 40 to 50 pages of the book versions and yet it contains of just 8 unpunctuated sections i.e the words flow seamlessly together with no punctuation at all for thousands and thousands of words. The final section alone contains 3,680 words and no punctuation.

Why the initial style is hard

Surprisingly, though, it isn’t as hard to make sense of as the densest of the ‘initial style’. Brainy young Stephen Dedalus’s thoughts in ‘Proteus’ 1) contain loads of learned references, including 2) quotes from theology and literature, 3) often in foreign languages and 4) the references are often cut off halfway through, clipped and abbreviated, sometimes down to just one word, and all chopped up by continuous full stops into tight little fragments.

Rhythm begins, you see. I hear. A catalectic tetrameter of iambs marching. No, agallop: deline the mare.

It’s the combination of these four elements which makes the ‘initial style’, and Stephen’s stream-of-consciousness in particular, often so impenetrable.

Why Molly’s style is much easier

By contrast, all these challenging elements are missing in Molly’s thoughts. There are no fancy-ancy quotes or foreign languages or tight truncations; instead, a soothing flow of words:

theyre all so different Boylan talking about the shape of my foot he noticed at once even before he was introduced when I was in the D B C with Poldy laughing and trying to listen I was waggling my foot we both ordered 2 teas and plain bread and butter I saw him looking with his two old maids of sisters when I stood up

In one of the book’s many commentaries I came across the highly revealing fact that Joyce originally wrote the chapter out as traditional prose and then went back and took all the punctuation out. Once you know that, you can kind of feel your way towards the missing stops. Maybe ‘full stop’ is being slightly too dogmatic, but you can feel the ghost of the missing punctuation. In other words, the prose isn’t really endlessly flowing, it’s actually made up – once you get a feel for it – from relatively traditional units. So the excerpt above could be loosely punctuated thus:

they’re all so different – Boylan talking about the shape of my foot – he noticed at once, even before he was introduced – when I was in the D B C with Poldy laughing and trying to listen, I was waggling my foot – we both ordered 2 teas and plain bread and butter – I saw him looking with his two old maids of sisters when I stood up

Not that difficult after all, is it? In fact, surprisingly easy. Obviously there are plenty of passages which aren’t quite as easy to silently punctuate into traditional prose as this one, but a lot are, and once you get used to reading it while looking for these sentence-like units, you develop the knack for recognising them and so extracting the sense, relatively quickly.

While reading ‘Ulysses’ I came across the RTE radio dramatisation of the novel which was made for the centenary of Joyce’s birth in 1982. You can listen to each individual chapter as a separate track on Spotify.

Listening to this radio production of ‘Penelope’, what you almost immediately realise is the obvious fact that, if you’re going to read this text (or indeed anything) out loud, you regularly have to stop for breath. And any sensible reader will tend to stop for breath at the natural breaks of sense, at the end of cadences or phrases. So listening to someone read out Molly Bloom’s soliloquy really brings out the ghostly punctuation which, as I’ve suggested, in practice still exists in the text. Reading it out loud tends to naturally reintroduce the invisible punctuation.

In addition, this (marvellous) reading also brings out the changes of tone and expression which are continually occurring throughout the text, as appropriate for different phrases, and this, too, helps to chop up what at first seemed like page after page of solid text, into what are in reality much more manageable, understandable phrases.

The ‘Eternal Feminine’

As to the reason for this endless flow – in the schematic charts and diagrams which Joyce made about the book, he said ‘Penelope’ took the sign ∞ representing infinity, supposedly because she represents the Eternal Feminine.

Personally, I shy away from this kind of talk because discussing the ‘nature of woman’, ‘female psychology’ and so on was problematic and controversial at the time, and has only become more mired in four generations of feminist theory, not to mention the worldwide swamp of social media.

If you do a quick Google search and read any articles or commentary about Molly and her monologue you will quickly discover how the entire subject is infested by experts who cite the received ideas of our age, that Molly is a ‘strong independent women’ who ‘expresses her own sexuality’ in ‘defiance of the patriarchy’ and countless other clichés. You can find thousands of feminist interpretations at the click of a button.

What I noticed in the two commentaries I’ve tended to have open beside me, is that because they both go on at length about feminism, sexism, the patriarchy and so on, they completely ignore many other aspects and details which are just as important.

Therefore in my summary I will try to stick closely to what the words actually say and not wander off into sweeping generalisations about The Female Mind, Female Sexuality, the Patriarchy and all the other high-level issues which so many commentators instantly jump to. Their approach takes us away from the words on the page, which are not only funny and surprising but are deliberately designed to 1) recap information about quite a few characters we’ve met previously in the book and 2) prompt us to rethink everything we thought we knew about her husband, Leopold.

Yes yes

In that spirit, looking at the actual words on the page, there’s an obvious aspect of the concept of the infinite, which is that this big chapter starts with the word ‘yes’ and ends with the word ‘yes’. This is an obvious manoeuvre by Joyce to bring out the Eternity theme.

Pondering this I conceived a Kafkaesque nightmare of a hypothetical reader who finds themselves somehow condemned to read the chapter forever, because as soon as they read the final ‘yes’ they are transported back to the first ‘yes’ and so spend the rest of their lives stuck inside an endless loop of Molliness.

Section lengths

Precise definitions of the section lengths vary slightly on whether you’re referring to the 1922, 1961 or Gabler (1984) edition. I used an online word counter to count the words in each section of the Planet Gutenberg online edition.

Section 1: 3,746 words (opens with ‘Yes because he never did…’)

Section 2: 4,404 words (opens with ‘theyre all so different Boylan talking about the shape of my foot…’ and makes up what is supposedly the longest sentence in literature)

Section 3: 921 words (opens with ‘yes I think he made them a bit firmer sucking them like that so long he made me thirsty…’)

Section 4: 2,208 words (opens with ‘frseeeeeeeefronnnng train somewhere whistling…’)

Section 5: 2,378 words (opens with ‘Mulveys was the first when I was in bed that morning…’)

Section 6: 3,619 words (opens with ‘that was a relief wherever you be let your wind go free…’)

Section 7: 3,230 words (opens with ‘who knows is there anything the matter with my insides…’)

Section 8: 3,680 words (opens with ‘no thats no way for him has he no manners nor no refinement nor no nothing in his nature…’)

Summary

As explained, I am going to avoid wading into the many high-level feminist debates raised by the soliloquy (there’s no shortage of people doing that) and instead try to focus on the exact words and what they tell us.

Section 1 (3,746 words)

Molly is surprised that Bloom has asked her to make him breakfast in bed tomorrow morning. This request doesn’t occur in ‘Ithaca’ so is a puzzle.

Quickly she moves on to a sharp assessment of one of the many other people who appear in the monologue, Mrs Riordan who we met as Dante, nanny to young Stephen Dedalus in ‘Portrait’. In a surprising coincidence we discover she lived as an old lady in the same hotel as Molly and Bloom and the latter used to take her for excursions in her bathchair. I find this one of the most striking things in the entire monologue.

But Molly is cross because Dante never left them any money in her will when she died. Also, she was very moralistic, down on bathsuits etc so Molly is glad she’s not like that.

She likes Bloom for his kindness that way, mind you he’s useless when he’s ill, and so are men generally, ‘weak and puling’, compared to women who have to hide it all. Remembering Bloom being in hospital after he sprained his ankle at a party, she does the first of many shrewish comments about other women using their wiles to get close to Poldy, in this case Miss Stack buying him flowers to get into his bedroom, the implication she had a fancy for him or they even had sex (?).

She suspects he must have had an orgasm during the day because he asked for breakfast i.e. it gives him an appetite. But she’s equally sure it’s not an affair, it’s not ‘love’, so speculates it might be with one of the prostitutes from nighttown, which leads her on to think about all the little bitches Bloom’s picked up on the sly, ‘if they only knew him as well as I do’. She knows that’s why she kissed his bottom, it’s a tell-tale sign and remembers the smell of other women on his clothes.

Just recently she came into a room where he was writing which he hurriedly covered up with blotting paper, poor fool (we know it was probably a letter to his penpal lover Martha Clifford though Molly doesn’t know her name).

She hated it when he had a pash for their scullerymaid, Mary Driscoll, the pair of them flirting under her nose (we know about Mary because she appeared among the many accusers in Bloom’s dream trial in ‘Circe’) and was outraged when Bloom suggested Mary eat Christmas dinner with them, and driven to distraction by her queening round the place (singing in the WC) until she confronted Bloom with an ultimatum, her or me, he chose her and so she gave Mary her week’s notice.

She remembers the last time Bloom came on her bottom, on an evening when they’d gone for a walk with Blazes Boylan and the latter had squeezed her hand. She imagines seducing some young boy, then remembers Bloom’s insistent questioning of who is she thinking about.

She seems to go on and think that now she’s had sex with Boylan, the first time is over, now it will become more routine. She wonders why you can’t just get people to kiss and hug you, she loves kissing.

I wish some man or other would take me sometime when hes there and kiss me in his arms theres nothing like a kiss long and hot down to your soul almost paralyses you

Then thinks about having to go to confession, the silly euphemisms the priest uses, then that she was a bit attracted to the priest with his bullneck.

Id like to be embraced by one in his vestments and the smell of incense off him like the pope

Thinking back to her afternoon sex with Boylan, she wonders if he was satisfied with her, she didn’t like him slapping her on the bottom:

I laughed Im not a horse or an ass

A flower he was wearing reminds her of a funny tasting drink she associates with an American she knew, can’t figure out if he slept with her. She associates it with a thunderstorm which put the fear of God into her, thinks about the end of the world, what could you do except go to church and pray, which reminds her that Poldy isn’t religious, refuses to go to church, says there is no soul, just grey matter inside us. Which circles back to memories of sex with Boylan that afternoon:

he must have come 3 or 4 times with that tremendous big red brute of a thing he has I thought the vein or whatever the dickens they call it was going to burst… no I never in all my life felt anyone had one the size of that to make you feel full up…

With a little recrimination to God:

whats the idea making us like that with a big hole in the middle of us or like a Stallion driving it up into you because thats all they want out of you with that determined vicious look in his eye

But then a surprising debunkment of Boylan:

still he hasnt such a tremendous amount of spunk in him when I made him pull out and do it on me considering how big it is so much the better in case any of it wasnt washed out properly the last time I let him finish it in me

Surely the second he refers to Bloom (‘the last time’) since we thought Boylan had only done it once. Interesting to note she’s describing coitus interruptus in the first part. Then a complaint about condoms (?):

nice invention they made for women for him to get all the pleasure

Thoughts of contraception lead to the opposite, of large families like Mina Purefoy‘s whose husband keeps getting her pregnant so she lives in a swarm of children. She wonders about having a child by Boylan but then considers that Poldy has more spunk in him.

Then she remembers coming across him flirting with Josie Powell, the unmarried name of Josie Breen, who Bloom had a thing with, at a dance, which Bloom tried to justify then led to a stand-up row about politics, something about Jesus being a carpenter and the first socialist. But generally how she managed the rivalry with Josie, how she knew Bloom liked her better. But still she ponders how she would win Bloom back is he resumed his passion for Josie, in ‘his plabbery kind of a manner’. How she’d revive him by little touches, getting him to fold down her collar, whereas she’d go and confront Josie directly.

Remembers the night Bloom almost proposed when she was in the kitchen making a potato cake, and how Josie was always embracing her, Molly, in front of Bloom, as if it was Bloom, one among many women who flirted with him. Molly used to tease Josie with how close she was to Bloom, then after they got married she stopped coming round.

She wonders what life is like for her now, with her mad husband, Breen. Last time they met, Josie told her he sometimes gets into bed with his muddy boots on. At least Poldy always wipes his feet on the mat, always blacks his own boots, always takes off his hat when he comes up in the street. Whereas Breen is mad about this postcard he got with U.P. on it.

No she’d rather die than marry another man, mind you Bloom is lucky to have her: ‘hed never find another woman like me to put up with him the way I do’, and thinking of women driven to distraction by their husbands she thinks of Mrs Maybrick who poisoned her husband with white arsenic for love of another man. She was hanged.

Commentary: although there’s a fair amount about Bloom and Boyland, and their penises and spunk, in fact the section can be seen as Molly comparing herself with seven other women, with their different beliefs, moral values, and experiences of love and marriage. Knowing Joyce I imagine with a bit of effort you could work each of them up into symbolising different types or categories.

Section 2 (4,404 words)

its all very well a husband but you cant fool a lover

She blames Bloom for having some new fad every week. She left her suede gloves behind in the toilet at the DBC Dame Street, Poldy suggested offering a reward. Boyle likes her feet, likes her crossing them, he liked watching her take off her stockings. But this segues into Bloom one time asked her to walk in the horses’ dung in the street, ‘of course hes not natural like the rest of the world’.

She remembers him saying she’d beat Katty Lanner (a real-life dancer). The tenor Bartell DArcy who kissed her in church, he liked her low notes. She thinks she’ll tell Bloom about it one day and show him the place where they ‘did it’ – surely she means had sex.

In particular Bloom ‘hes mad on the subject of drawers’, and stares at young girls on bicycles with their skirts blowing up to show their knickers as they ride. The time at a fair when a woman was standing against the sun and he stared even though he was with her and Milly. The hypocrisy of men who can go and get anything they like from anything in a skirt but insist on interrogating them (women) about where they’ve been and with who etc. ‘drawers drawers the whole blessed time till I promised to give him the pair off my doll to carry about in his waistcoat pocket’ (which of course links up with the subject of the ‘Nausicaa’ chapter where Bloom gets his rocks off watching Gerty show him her drawers).

The time they were in the rain and he begged her to lift her skirt a little and she touched his trousers ‘the way I used to Gardner’.

Bloom was always canny not like ‘that other fool Henny Doyle he was always breaking or tearing something in the charades’. Bloom sent her 8 poppies. But he could never embrace well ‘like Gardner‘. She hopes Boylan will come round again, on Monday, same time, 4pm.

She hates people calling at random times like the time Professor Goodwin found her flushed from cooking stew. We learn that Boylan sent ahead a gift of port and peaches (which we saw him buying in Thornton’s fruit and flower shop in ‘Wandering Rocks’.

She’s scheduled to go to Belfast with Boylan the following week; lucky Bloom is to go to Ennis to commemorate his father’s death, would be tricky being in rooms next to each other; if Bloom had sex with her, Boylan would know.

She remembers the time Bloom carried bowls of soup from the dining car along a moving train spilling them everywhere, and the steward locked them in their compartment in revenge. She hopes Boylan books first class tickets. Trains remind her of the nice workman who got her and Bloom their own compartment in the train for their outing to Howth.

She remembers patriotic concerts she did in support of the Boer War where she sang the Rudyard Kipling poem The Absent-Minded Beggar. This song is mentioned numerous times in Bloom’s thoughts earlier in the book. Funnily enough I devoted a blog post to it when I had my Kipling phase. She wore a brooch for Lord Roberts and had a map of the war. Which leads her to reminisce about ‘Gardner lieut Stanley G 8th Bn 2nd East Lancs Rgt’ who fought in the war and apparently died there of enteric fever.

he was a lovely fellow in khaki and just the right height over me Im sure he was brave too he said I was lovely the evening we kissed goodbye at the canal lock my Irish beauty

She likes the army, after all she’s an army brat, her father was a major, so:

I love to see a regiment pass in review the first time I saw the Spanish cavalry at La Roque it was lovely… the Black Watch with their kilts in time at the march past the 10th hussars the prince of Wales own or the lancers O the lancers theyre grand or the Dublins that won Tugela

Interchangeable men I’ll note here where I’ve noticed it, that Joyce deliberately blends all the men in her life together under the one pronoun ‘he’. In consecutive phrases ‘he’ can refer to Bloom or Boylan or his or her father or various others. The implication (apart from Molly being dreamily half-awake) is that all men are the same. At a deeper level, maybe the implication is that all people are the same, that our identities are only skin deep, like name labels stuck on our chests at a conference which soon peel off.

She notes how Boylan’s father made money selling horses to the army and hopes he’ll buy her a nice present when they go to Belfast ‘well he could buy me a nice present up in Belfast after what I gave him’ i.e. sex. She’d love to go shopping with him. She’ll have to take her wedding ring off or risk being reported to the police (married woman with unmarried man) although:

O let them all go and smother themselves for the fat lot I care

She remembers that Boylan is heavy, hairy too, would be more convenient to have sex doggy position:

always having to lie down for them better for him put it into me from behind the way Mrs Mastiansky told me her husband made her like the dogs do

She remembers Boylan was beautifully dressed but for the first ten minutes in a foul temper because he’d just lost £20 on the Gold Cup horse race which reverberates through the novel. He got the tip from Lenehan and that reminds Molly of sitting in a coach next to Lenehan coming back from the Glencree dinner (in ‘Wandering Rocks’ Lenehan remembers this journey, pressed up against Molly so he could feel the outline of her fine breasts: ‘His hands moulded ample curves of air’, which gave him an erection). Unsurprisingly she thinks Lenehan is a creep. At that social do she was aware of the Lord Mayor staring at her with his dirty eyes. Molly’s fate is to be eyed up and chatted up wherever she goes.

She wishes she had cutlery as fine as the ones at that dinner and reflects she could have stolen a few by slipping them into her muff. Shopping: she wants two new chemises and a kidfitting corselet as advertised in The Gentlewoman. Which makes her reflect she’s getting a bit tubby, needs to lay off the stout at lunchtime. Mind you, the poor quality of the booze they get from Larry O’Rourke.

She’s got one pair of garters Bloom bought her, and he got her some lovely face cream which made skin ‘like new’, she asked him to buy a new bottle (which we saw him do right at the start of his part of the narrative). She only has 3 sets of clothes and one at the cleaners.

She feels sorry for herself wearing such shabby outfits and remembers she’ll be 33 this September i.e. 32 now. Mind you take Mrs Galbraith, older than her and a fine looking woman though on the turn. She remembers watching Kitty O’Shea brush her hair in the house opposite in Grantham Street. (This peripheral contact with Kitty parallels Bloom’s brief encounter with Charles Stewart Parnell, recovering his hat after it was knocked off in a riot.)

In another parallel her thoughts drift to Lily Langtry, the Jersey Lily, widely known to be having an affair with the Prince of Wales. So these two women mirror Molly in having extra-marital affairs: one with the leader of the nationalist Irish, one with the future King of England.

In a real digression she remembers Bloom buying a volume of Rabelais for her, and her not getting on with its absurdity and obscenity. (We know from ‘Ithaca’ that Bloom thinks he can educate Molly by leaving good books around.)

Back to the Prince of Wales, she knows he visited Gibraltar the year she was born, planted some tree. Back to Bloom and she wishes he’d change job ‘and go into an office or something where hed get regular pay or a bank where they could put him up on a throne to count the money all the day’, instead he mooches round the house under her feet all the time.

Molly remembers going to Mr Cuffe to plead for Bloom’s job back after he was fired; Cuffe stared at her breasts (as more or less all the men seem to) and politely refused. What she remembers more is the shabby dress she had to make the visit in.

Bloom thinks he knows about women’s clothes but hasn’t got a clue and she remembers some terrible hats he thought she looked great in. Just like he’s rubbish at cooking, ‘mathering everything he can scour off the shelves into it’.

Section 3 (921 words)

Molly ponders her breasts, thinking maybe Boylan made them firmer by sucking them, which leads onto the breasts on the grand statues of naked women you see everywhere, the woman often hiding one breast behind her hand. Mind you not as silly as men’s bits:

compared with what a man looks like with his two bags full and his other thing hanging down out of him or sticking up at you like a hatrack no wonder they hide it with a cabbageleaf

And she remembers various men who have exposed themselves to her:

  • that disgusting Cameron highlander behind the meat market
  • that other wretch with the red head behind the tree where the statue of the fish used to be when I was passing pretending he was pissing standing out for me to see it with his babyclothes up to one side
  • theyre always trying to show it to you every time nearly I passed outside the mens greenhouse near the Harcourt street station

She remembers popping into a men’s toilet in the freezing winter of 1893 coming back from a party and teasingly thinks ‘pity a couple of the Camerons werent there to see me squatting in the mens place’.

Of men’s penises she thinks: ‘I tried to draw a picture of it before I tore it up like a sausage or something I wonder theyre not afraid going about of getting a kick or a bang’.

She remembers Bloom encouraging her to let herself be photographed nude when he lost his job to earn some money, which reminds her of the painting of a naked nymph they have above their bed, or the erotic photos he keeps hidden in his drawer (catalogued in ‘Eumaeus’).

She remembers him trying to explain the word metempsychosis which had cropped up in a book right at the start of Bloom’s narrative: ‘he never can explain a thing simply the way a body can understand’ and then he went and burned the bloody pan frying his kidney this morning. Sounds like any wife complaining about any husband.

Then she switches men and complains about Boylan biting her nipple till she screamed: ‘arent they fearful trying to hurt you’. She remembers having swollen breasts full of milk when Milly was born and Bloom (typically) saying she could rent herself out as a wetnurse. She remembers ‘ that delicate looking student that stopped in no 28 with the Citrons Penrose’ nearly catching her washing naked through the window.

As to her full breasts she a) got Dr Brady to write her a prescription and b) got Bloom to suck the milk out of them, they were so hard and painful: ‘he said it was sweeter and thicker than cows then he wanted to milk me into the tea well hes beyond everything.’

Just one more of his outrageous suggestions, she thinks she should write them all in a book titled ‘the works of Master Poldy’. He used to suckle her for an hour at a time, the big baby: ‘hey want everything in their mouth all the pleasure those men get out of a woman’.

Then a very explicit memory of the multiple orgasms Boylan gave her:

O Lord I must stretch myself I wished he was here or somebody to let myself go with and come again like that I feel all fire inside me or if I could dream it when he made me spend the 2nd time tickling me behind with his finger I was coming for about 5 minutes with my legs round him I had to hug him after O Lord I wanted to shout out all sorts of things fuck or shit or anything at all

Though she had to restrain herself because you never know with some men, some men want you to remain coy and well behaved even while having sex. And she looks forward to more of the same with Boylan come Monday: ‘O Lord I cant wait till Monday’.

Section 4 (2,208 words)

Molly’s fourth sentence begins with her hearing a train whistle ‘frseeeeeeeefronnnng train somewhere whistling’, the latest of Joyce’s hundred or so attempts to transcribe non-human sounds (the cat, the door, bells, gongs, clocks, the sea and many more).

Molly thinks of the men who work in trains, away from their wives at night. ‘Im glad I burned the half of those old Freemans and Photo Bits leaving things like that lying about hes getting very careless’ – are these saucy magazines?

It was hot earlier, the rain shower was refreshing, she thought it was going to get as hot as Gibraltar. She remembers her father’s friend Mrs Hester Stanhope (a real-life historical figure) who sent her a nice frock from the B Marche Paris and her husband: they called each other Doggerina and Wogger, and she remembers a letter she wrote him.

She would give anything to be back in Gibraltar where life was free and easy. Take Edwardian clothes: ‘these clothes we have to wear whoever invented them expecting you to walk up Killiney hill then for example at that picnic all staysed up you cant do a blessed thing in them in a crowd run or jump out of the way’.

She hated bullfights, the horses all getting ripped open. She was good friends with Hester, who showed her how to put her hair up, she slept in her bed the night of the storm and they had a pillow fight in the morning.

She remembers blushing the first time ‘he’ looked at her, when she was with her father and Captain Grove: ‘he was attractive to a girl in spite of his being a little bald intelligent looking disappointed and gay at the same time’. ‘She’ gave Molly The Moonstone to read. Reminds her she doesn’t like books with Molly in the title like that Molly Flanders.

She’s hot and uncomfortable, the blanket is too heavy and her nightdress has ridden up so she moves around to get comfortable. She remembers the mosquito nets in Gibraltar, how long ago it seems. She remembers in detail the day the Stanhopes left, the dress Mrs S was wearing, then how terribly dull life was after they both left.

Ships remind her of guns booming whenever a dignitary arrived at Gibraltar like General Ulysses Grant (Ulysses – a small connection). She remembers old Sprague the consul dressed in mourning for his son (echoing Bloom) and then Captain Groves and her dad having endless yarns over whiskey in the evenings about imperial battles.

Boredom and trying to get a reaction reminds her of how she’d dress up and put her gloves on in the window for the benefit of the young doctor in the house opposite, in Holles Street, but he never got the idea. Men are stupid.

there was a nice fellow even in the opposite house that medical in Holles street the nurse was after when I put on my gloves and hat at the window to show I was going out not a notion what I meant arent they thick never understand what you say even youd want to print it up on a big poster for them… where does their great intelligence come in Id like to know grey matter they have it all in their tail if you ask me

She thinks of recent letters and cards, including one from Milly, and a letter from a Mrs Dwenn in Canada who wrote out of the blue wanting to know the recipe for pisto madrileno (apparently the Spanish version of ratatouille). And one from Floey Dillon who wrote to say she was married to a very rich architect. And: ‘poor Nancy Blake died a month ago of acute neumonia well I didnt know her so well as all that she was Floeys friend more than mine poor Nancy.’

She thanks God Boylan has fucked her:

O thanks be to the great God I got somebody to give me what I badly wanted to put some heart up into me

But she hopes he’ll write her a letter, she’d love a real love letter, ‘I told him he could write what he liked yours ever Hugh Boylan.’ It just makes you so happy: ‘true or no it fills up your whole day and life always something to think about every moment and see it all round you like a new world.’

Then she’ll write an answer from bed where he can imagine her. Need only be a few words, in fact the less the better, lets the imagination work. Not like here friend Atty Dillon who wrote long elaborate letters copied from The Ladies Letterwriter to the fellow that was something in the Four Courts. He ended up jilting her. ‘A few simple words’ is best.

This section ends with a sudden spurt of bitterness at the fate of women to be pursued and worshipped when young, and then dumped and ignored once they get old.

as for being a woman as soon as youre old they might as well throw you out in the bottom of the ashpit.

Note that it ends with a full stop, one of only two in the entire chapter.

Section 5 (2,378 words)

Section 5 opens with a similar passage to section 1 (intentionally?) in that it is a harsh character assassination of an older woman. In section 1 it’s Mrs Riordan (the Dante of ‘A Portrait of the Artist as a Young Man’). Here it is the elderly Spanish housekeeper of the Tweedy family in Gibraltar, Mrs Rubio. Molly condemns her as a:

disobliging old thing… with her switch of false hair on her and vain about her appearance ugly as she was near 80 or a 100 her face a mass of wrinkles

and also, as with Mrs Riordan, feels threatened by / despises the old woman’s religious zeal:

with all her religion domineering because she never could get over the Atlantic fleet coming in half the ships of the world and the Union Jack flying with all her carabineros because 4 drunken English sailors took all the rock from them and because I didnt run into mass often enough in Santa Maria to please her with her shawl up on her except when there was a marriage on with all her miracles of the saints and her black blessed virgin with the silver dress

So Molly dislikes her on account of 1) her age (she seems ancient to Molly, who is only 15); 2) her religious zeal (which clearly Molly has no time for); and 3) also a Spanish nationalist reason. Apparently the Spanish Mrs Rubio is still angry that the British seized a part of Spain with just ‘4 drunken sailors’. (Incidentally the number 4 seems to have no historical provenance: the actual capture of Gibraltar was, as you might expect, a bigger bloodier affair.)

So one morning this ‘disobliging old thing’ brings her a letter from Lieutenant Mulvey who is clearly a ‘beau’ of the 15-year-old Marion. This Mulvey followed her in the street one day, but instead of scaring Molly this just excited her and made her want to ‘pick him up’. Then he wrote her a letter making an appointment to see her, which thrilled her to bits, she kept it on her and was so excited that she wanted to move the hands on the clock forward to make the appointment come quicker.

Now who does this remind you of? Of Blazes Boylan of course, whose letter Molly received at the start of this long day, setting his arrival for 4pm. Direct parallel. History repeats.

Cut to Molly being out with this Mulvey who kissed her ‘under the Moorish wall’ and ‘he crushed all the flowers on my bosom’. She considered him her sweetheart. Given the graphic sexual details everywhere else, I was intrigued by the phrase:

I put my knee up to him a few times to learn the way

What way? Well, For the flirtatious lolz she told him she was engaged ‘to the son of a Spanish nobleman named Don Miguel de la Flora and he believed me’.

Eventually he was posted away, in May (she remembers because she always feels like a new man in the spring: ‘Im always like that in the spring Id like a new fellow every year’). She knew precisely how far to flirt:

I had that white blouse on open in the front to encourage him as much as I could without too openly they were just beginning to be plump

They were at some place up on some mountain among entrances to ancient galleries of St Michael’s caves, a beautiful sunny day and far from anywhere, and:

he caressed them outside they love doing that its the roundness there I was leaning over him with my white ricestraw hat… my blouse open for his last day

Obviously he wanted to go further:

he wanted to touch mine with his for a moment but I wouldnt let him he was awfully put out first for fear you never know consumption or leave me with a child embarazada that old servant Ines told me that one drop even if it got into you at all

And remembers how she’s experimented with how it would feel to have a penis inside her by using a banana.

after I tried with the Banana but I was afraid it might break and get lost up in me somewhere because they once took something down out of a woman that was up there for years

You can see why sex-averse Virginia Woolf loathed this book, can’t you? I’d forgotten it was stuffed (so to speak) with so much sexual crudeness or candour (depending on taste). As to men, well:

theyre all mad to get in there where they come out of youd think they could never go far enough up

Back to Mulvey, she would have full sex but instead masturbated him to climax:

how did we finish it off yes O yes I pulled him off into my handkerchief pretending not to be excited but I opened my legs I wouldnt let him touch me inside my petticoat because I had a skirt opening up the side I tormented the life out of him first tickling him I loved rousing that dog in the hotel rrrsssstt awokwokawok his eyes shut and a bird flying below us he was shy all the same I liked him like that moaning I made him blush a little when I got over him that way when I unbuttoned him and took his out and drew back the skin it had a kind of eye in it

Yep, sounds like a penis alright. Amusingly, she can’t clearly remember Mulvey’s name, though this is consistent with her using the pronoun ‘he’ to refer interchangeably to many men (mainly Bloom and Boylan).

Molly darling he called me what was his name Jack Joe Harry Mulvey was it yes I think a lieutenant he was rather fair he had a laughing kind of a voice

Lucky Jack Mulvey promised he’d come back for her and she promised she’d let him **** her, even if she was married. Twenty years ago it must be and he’s probably promoted and married and little does his wife know about his little sexual adventure with Molly Tweedy.

Far from anywhere she blew up the paper bag they’d brought biscuits in, then burst it with a bang which made all the pigeons take off. She wanted to fire his gun but he didn’t have one. HMS Calypso she thinks he was assigned to, because it was printed on his cap (note another sly Odysseus reference slipped in).

Cut to memories of some pompous old Bishop who delivered a sermon about the New Woman riding bicycle and wearing bloomers, which triggers her to think how funny she’s ended up with the surname Bloom. Her rival for Leopold, Josie Breen, used to joke that she was looking ‘blooming’ whenever they met, still better than names with bottom in them like Ramsbottom.

She doesn’t really remember her mother (who is a very shadowy figure in the whole book). Her name was Lunita Laredo and she was a Gibraltarian of Spanish/Jewish descent. A vivid memory of running down Williss Road and her boobs jiggling:

they were shaking and dancing about in my blouse like Millys little ones now when she runs up the stairs I loved looking down at them

She remembers the wonderful view from the Rock over the Straits to Africa. She was so infatuated with Mulvey, she kept the hankie the masturbated him into under her pillow for weeks, for the smell of it.

Mulvey appears to have given her a ring as a keepsake, ‘that clumsy Claddagh ring for luck’ that she then gave to another lover, Gardner, the soldier who went off to the Boer War where he died of enteric fever.

She has the impression of a moustache and for a moment thinks it was Mulvey’s but then realises she’s getting him mixed up with Gardner.

Another train whistles, reminding Molly of Love’s Old Sweet Song and her upcoming performance, which triggers a repeat of her scorn for the other singers:

Kathleen Kearney and her lot of squealers Miss This Miss That Miss Theother lot of sparrowfarts skitting around talking about politics they know as much about as my backside

As the daughter of a soldier who’s lived abroad, Molly views herself as much more worldly than the daughters of bootmakers and publicans, ‘I knew more about men and life when I was 15 than theyll all know at 50’.

She reflects on her looks. Her father left her her English accent (raised among soldiers in garrison) but she has her mother’s eyes and figure. Let them get a husband and a lovely daughter and get a fine man like Boylan falling over her and swiving her 4 or 5 times. She thinks about the correct posture, neck and facial position to project her singing voice best, and considers which songs to sing: Love’s Sweet Song and Wind from the South but not My Lady’s Bower, ‘too long for an encore’.

She thinks she could have been a prima donna if she hadn’t married Bloom. She’ll dress to impress.

Ill change that lace on my black dress to show off my bubs and Ill yes by God Ill get that big fan mended make them burst with envy

And then she realises she needs to pass wind and shifts position in the bed, carefully so as not to wake Bloom. (Remember the reference a few lines earlier to the song Wind from the South? A Joyce joke). So she softly passes wind, in another joke doing so in synch with the whistle from another passing train.

Section 6 (3,619 words)

Molly starts by being happy at having passed wind and wondering if it was the pork chop she ate earlier which gave her wind, she doesn’t trust that butcher.

She remembers being a girl in Gibraltar, the freezing cold nights, which leaps to being much older and stripping and creaming herself for the pleasure of the medical student living opposite (mentioned above).

Which links into her hoping Poldy isn’t going to fall in with the medical students, squandering money and getting drunk, what do they find to talk about?

We get more specifics on Bloom’s request for breakfast, which wasn’t reported in ‘Ithaca’. According to Molly, he ordered: ‘eggs and tea and Findon haddy and hot buttered toast’ which leads onto how she enjoys hearing him clunking up the stairs with the rattling cutlery. Then onto the cat, licking itself but she doesn’t like its claws. (It strikes me as odd that the cat doesn’t have a name. Surely Joyce missed a trick, he could have given it an ironically Odyssey-connected name.)

Hunger: she thinks she’ll buy a nice piece of plaice, no cod, and some jam which flows into the thought of buying more and organising a picnic, which flows into memories of various outings, better at the seaside but not in a boat after he swore blind he could row and then got into so much trouble they nearly drowned, and the water flooding into the rowing boat ruined her shoes and the wind ruined her hat.

But the sea brings memories of Gibraltar, the smell of the sardines and the bream in Catalan bay all silver in the fishermen’s baskets.

She remembers all the grandiose plans Bloom made, saying he’d change their place into a musical academy, or a hotel, full of plans and schemes which all come to nothing.

he ought to get a leather medal with a putty rim for all the plans he invents then leaving us here all day

She gets scared being alone in the house at night and remembers a vagrant who got 20 years for murdering an old woman, she’d castrate men like that. She remembers the night she swore she heard burglars and she made Poldy go downstairs with a candle frightened out of his wits, making as much racket as he could to scare them off, of course there was no-one.

Then she’s unhappy the way Bloom sent their daughter, Milly, away to Mullingar to get a job at a photographer’s, she thinks because he sensed Molly and Boylan’s impending affair. She should have been sent to Skerry’s Academy to study for the civil service.

She remembers Milly becoming a handful ‘with her roughness and carelessness’, breaking a statuette, refusing to peel the potatos, and Bloom taken to explaining things out of the paper to her and Milly pretending to play along. Cunning, like her dad. She’s started flirting with the boys and reminds Molly of herself at that age. She’d started to go beyond bounds for example to the skating rink and she smelled tobacco on her clothes.

all the people passing they all look at her like me when I was her age

And being prissy at the theatre, insisting Molly not touch her, which makes her remember men who’ve ogled and rubbed up against her at theatres. Milly didn’t even want Molly to kiss her at the station when she was leaving well – in the same tone as she said Bloom will never find anyone else like her, Molly thinks good luck to her daughter to find someone else who’ll dance attendance on her when she’s ill, like her old Ma.

I think Molly says she didn’t have a climax till she was 22:

of course she cant feel anything deep yet I never came properly till I was what 22 or so it went into the wrong place (?)

Milly’s boyfriends including Conny Connolly and Martin Harvey. She thinks such devotion means a man’s a bit cracked in the head which reminds her of Poldy’s father, must have been cracked to commit suicide.

She thinks it’s Bloom’s fault for not getting a servant and instead having the two women in the family slaving away for him, apart from the useless cleaner they had, Mrs Fleming, sneezing and farting everywhere and you had to follow her round fixing her work, and the time she left a smelly old dishcloth behind the dresser.

All the friends Bloom brings back at all hours including Simon Dedalus, and his son who won all the prizes, what was he doing bringing him home, and why did he have to drop down into the area to get into the house, amazing he didn’t rip his grand funeral trousers, shame her old drawers weren’t hanging up for them both to see!

And we learn that Mrs Fleming, useless as she was, is now leaving them to look after her husband who’s got to have an operation.

Thoughts of the body circle round to Molly realising her period’s about to start, not surprising considering ‘all the poking and rooting and ploughing he [Boylan] had up in me’. Damn! That means she’ll be bleeding when Boylan next visits in just three days time (it’s Friday and he’s scheduled to come around on Monday). Menstruation she sees as a curse, out of action five days every three weeks, ‘simply sickening’.

She remembers the most embarrassing occasion when it came on when they were at the theatre, had been given a box by one Michael Gunn to see Mrs Kendal and her husband at the Gaiety, when it came on her and her struggle to concentrate with her husband yakking on next to her.

O patience above its pouring out of me like the sea

She’s very self-conscious about having sex in the bed with all the springs jingling so seems to say that when Boylan came round she put the quilt on the floor and a pillow under her bottom.

She thinks she’ll shave her pubic hair to look like a young girl again, that’ll surprise Boylan next time!

And during these thoughts she’s eased out of bed and is squatting over the chamberpot bleeding into it, hoping she won’t break it, thinking about rinsing it out and perfuming it in the morning, very self conscious about it making such a noise, and so the section ends.

Section 7 (3,230 words)

Molly continues menstruating on her chamber pot. She remembers encounters with a gynaecologist, Dr Collins, who she’d gone to see, worried about some discharges, during which she gets long medical words wrong like ‘omissions’ and is amused by the posh word he used for her bits, ‘vagina’: comedy at the expense of her illiteracy.

Which segues into the letters Bloom wrote her, quoting Keats and other poetry. She was so excited by him and the letters she masturbated 4 or 5 times a day. She was impressed by his high political talk about home rule and the Land League. She’s thinking all this while she’s still on the pot:

I better not make an alnight sitting on this affair they ought to make chambers a natural size so that a woman could sit on it properly

I think she says the Leopold kneels to masturbate, ‘I suppose there isnt in all creation another man with the habits he has’; and then bemoans his habit for years of sleeping upside down in the bed, with his head at her feet and his feet by her head. The posture reminds her of him taking her to see an Indian god all yellow in a pinafore on his side, presumably a Buddha.

She reaches for a napkin which she ties round her parts, then slips back into bed, noting how deeply Bloom is sleeping, and repeating her hunch it’s because he had an orgasm today, and wondering who with, and waspishly pointing out he can only get it if he pays for it these days.

She laments the many moves of house they’ve had to make due to Bloom’s inability to keep a job or progress, including Raymond Terrace, Ontario Terrace, Lombard Street, Holles Street and then the City Arms hotel with the toilet out in the hall and you could always tell who’d used it before you by the stink. Things are always just starting to shape up when he puts his big foot in it, getting dismissed again and again, from Thoms and Helys and Mr Cuffes and Drimmies.

St George’s bells chime, saying its 2am (?) can that be right?

She describes Bloom’s poor attempts at cunnilingus:

when I wouldnt let him lick me in Holles street one night… he does it all wrong too thinking only of his own pleasure his tongue is too flat or I dont know what he forgets that wethen I dont Ill make him do it again

She wonders if the woman Bloom was with today was Josie, then decides he doesn’t have the guts to risk it with a married woman, despite her Josie Breen’s) mad husband. She thinks Poldy having sex was ‘the fruits of Mr Paddy Dignam yes they were all in great style at the grand funeral’ i.e. all those men all got hammered and went on somewhere and Bloom paid for a prostitute (she thinks; we know that’s not at all correct).

They think they’re so grand, those silly men in their little funeral parade and she rattles off a list of the male mourners at Dignam’s funeral who we met in chapter 6, but Molly says they’ve never seen a military parade like she knew back in Gibraltar, now that was impressive.

She feels sorry for poor Paddy’s wife and orphans which leads into memories of a dinner and formal singing, thoughts of Ben Dollard the base baritone, 5 shillings admittance to the concert, and then praises Simon Dedalus’s voice, untrained but effective (and we remember Simon singing at the Ormond Hotel in ‘Sirens’), she remembers he was married to May Goulding but a widower now.

She remembers seeing Stephen as a boy of 11, 11 years ago, when she was in mourning for poor Rudy, ‘he was an innocent boy then and a darling little fellow in his lord Fauntleroy suit and curly hair like a prince on the stage’ (‘prince’ of course reminds us of Stephen’s recent obsession with Shakespeare, Hamlet and the lecture at the National Library).

Suddenly she realises Stephen was predicted in the tarot cards she played with this morning and goes back through the cards in detail. She guesses at Stephen’s age and hopes he’s not a lank-haired poet, briefly imagining seducing him. Bloom claimed he’s a professor, Molly knows he’s surely too young, and hopes he’s not a professor like old Professor Goodwin whose specialist subject is whiskey.

Which segues into poetry, she likes poetry, and random quotes from favourite poems. It would be a nice change to have an intelligent person to talk to (Stephen) and not have to listen to Bloom’s endless talk about Billy Prescott’s ad and Keyes’s ad and Tom the Devil’s ad.

Instead she remembers seeing lithe young men at Margate bathingplace lazing on the rocks or diving into the sea, if only all men were that fit and handsome. Then some more rudeness:

I often felt I wanted to kiss him all over also his lovely young cock there so simple I wouldnt mind taking him in my mouth if nobody was looking as if it was asking you to suck it so clean and white he looks with his boyish face I would too in 1/2 a minute even if some of it went down what its only like gruel or the dew theres no danger

If she’s never met the adult Stephen this must be a sort of sleepy fantasy Stephen of her imagination she’s imagining sucking off and swallowing. Quite staggeringly pornographic, isn’t it?

She resolves to throw the tarot cards again in the morning to see if they’re fated to be together and anyway she’ll read and study some poetry so as not to appear ignorant if they meet, while she’ll teach him about sex until he half faints, and then:

then hell write about me lover and mistress publicly too with our 2 photographs in all the papers when he becomes famous

I’d forgotten that Molly has this quite graphic fantasy about Stephen. Remembering it sheds a whole new light on his character extending right back through ‘Portrait of the Artist’. What would happen if in the next few weeks Molly does meet Stephen, is taken by his strange intelligence and youth, while he sees sex sex sex in the older, voluptuous woman, and they ended up falling in love and eloping? Has anyone ever written a sequel to ‘Ulysses’ in which that happened?

Section 8 (3,680 words)

But then, what’s she going to do about Boylan? Thinking about Boylan makes her cross again at him slapping her on the bottom, such a peasant ‘he doesnt know poetry from a cabbage’. She criticises the way he just stripped off his shoes and trousers, might as well be an animal, he might as well have been an old lion. Well, maybe he was so excited because her boobs were so round and tempting. To be honest, they excite her sometimes, in fact she’d like to be a man:

I wished I was one myself for a change just to try with that thing they have swelling up on you so hard and at the same time so soft when you touch it

Men are lucky:

they can pick and choose what they please a married woman or a fast widow or a girl for their different tastes

Whereas women are restricted and limited. Jealousy. Why can’t people remain friends while sleeping around? She’s glad she’s still young and excitable but frustrated that Bloom never touches her, never embraces her any more. Only kisses her on the bottom, where she has least expression, like kissing an inanimate object, one time he kissed the front door, she thinks Bloom is mad, ‘what a madman nobody understands his cracked ideas but me’.

A woman needs loving and cherishing:

a woman wants to be embraced 20 times a day almost to make her look young no matter by who so long as to be in love or loved by somebody

Sometimes she gets so sexually frustrated she fantasises about going down to the docks and picking up a sailor or maybe one of the dangerous looking gypsies from their camp in Rathfarnham, some stranger to ‘ride me up against the wall without a word or a murderer anybody’.

Men, eh? She remembers some fine KC giving her and Bloom a fish supper after winning a bet on a boxing match but later that night catching him coming out of a dingy alley (Hardwicke lane) followed by a common prostitute, then going back to his wife.

She is irritated with Bloom being such a big lump and tries to budge him over in the bed, and irritated at him expected to be waited on with breakfast in bed. A little feminist polemic:

itd be much better for the world to be governed by the women in it you wouldnt see women going and killing one another and slaughtering when do you ever see women rolling around drunk like they do or gambling every penny they have and losing it on horses yes because a woman whatever she does she knows where to stop sure they wouldnt be in the world at all only for us they dont know what it is to be a woman and a mother how could they where would they all of them be if they hadnt all a mother to look after them

Speaking of needing mothers she wonders what Stephen’s doing away from his books and home and study, keeping bad company now his mother’s died.

Which morphs into thinking about her son Rudy, going over the decision to bury him in ‘that little woolly jacket I knitted crying as I was but give it to some poor child but I knew well Id never have another’. She and Bloom have never been the same since.

Back to Stephen, she wonders why he wouldn’t stay the night (how does she know this, it feels like Joyce’s awareness bleeding into hers). Remember Hugh Kenner’s point that Molly never says something but she soon contradicts it? Well, barely a few phrases after her little feminist praise of women, the exact opposite:

I hate that in women no wonder they treat us the way they do we are a dreadful lot of bitches I suppose its all the troubles we have makes us so snappy

She thinks Stephen could have slept on the sofa in the other room, mind you she’d have heard her filling the chamber pot, ‘arrah what harm’.

Dedalus, odd name. Makes her think of names of people on Gibraltar, she’s particularly tickled by a woman named Opisso, she’d die rather than have such a name.

small blame to me if I am a harumscarum I know I am a bit I declare to God I dont feel a day older than then

For the third time she laments that Stephen didn’t stay, she’d like to give him Spanish lessons then he’d see she’s not so ignorant after all: quite the persistent thinking about clean-cocked young Stevie.

And it goes on: she thinks Stephen was tired, and needed a rest, and she’d have happily brought him breakfast in on the sofa. She’s really taken with having Stephen as a lodger:

supposing he stayed with us why not theres the room upstairs empty and Millys bed in the back room he could do his writing and studies at the table in there for all the scribbling he does at it and if he wants to read in bed in the morning like me as hes making the breakfast for 1 he can make it for 2… Id love to have a long talk with an intelligent welleducated person

Which segues into needing to buy a new bed, and shopping triggers thoughts of going to the market early to get fresh fruit and vegetables, she’d love a fresh juicy young pear. And then another pornographic passage I can’t make out whether it starts about Stephen but it definitely becomes about Bloom, arousing him then making him feel guilty about Boylan:

Ill start dressing myself to go out presto non son piu forte Ill put on my best shift and drawers let him have a good eyeful out of that to make his micky stand for him Ill let him know if thats what he wanted that his wife is fucked yes and damn well fucked too up to my neck nearly not by him 5 or 6 times handrunning theres the mark of his spunk on the clean sheet I wouldnt bother to even iron it out that ought to satisfy him if you dont believe me feel my belly unless I made him stand there and put him into me Ive a mind to tell him every scrap and make him do it out in front of me serve him right its all his own fault if I am an adulteress

So she’ll let Bloom know that his wife has been well fucked and the mark must be of Boylan’s spunk, but what does ‘make him do it out in front of me’? Force Bloom to masturbate in front of her to shame him, to make it clear that if he masturbates and refuses to fuck her then she will be unfaithful, ‘its all his own fault if I am an adulteress’?

Supercrudely she says if he wants to kiss her bottom, he can kiss her hole, and she’ll get a £1 or 30 shillings out of him to go shopping with. She’ll buy some fine new drawers and let him masturbate onto her from behind:

Ill let him do it off on me behind provided he doesnt smear all my good drawers… Ill tighten my bottom well and let out a few smutty words smellrump or lick my shit or the first mad thing comes into my head… Ill tighten my bottom well and let out a few smutty words smellrump or lick my shit or the first mad thing comes into my head then Ill suggest about yes… then Ill wipe him off me just like a business his omission’

She realise it’s getting late, they’ll be up in China, the nuns will be getting up soon, she should try and get some sleep. She’ll get up early go and buy some flowers to brighten the place up in case Bloom brings Stephen home again, I’m surprised how much longing for Stephen features in this last section.

She’ll clean the piano and they’ll have music, she’ll buy some cakes and has a passage thinking about her favourite types. Flowers,

I love flowers Id love to have the whole place swimming in roses God of heaven theres nothing like nature the wild mountains then the sea and the waves rushing then the beautiful country with the fields of oats and wheat and all kinds of things and all the fine cattle going about that would do your heart good to see rivers and lakes and flowers all sorts of shapes and smells and colours springing up even out of the ditches primroses and violet

She dismisses Bloom’s highfalutin atheism, nature disproves it, and they all end up calling for the priest as they lie dying. Thoughts of God and nature line us up for the final passage in which she reminisces about the day she and Bloom spent outdoors on Howth hill.

the day we were lying among the rhododendrons on Howth head in the grey tweed suit and his straw hat the day I got him to propose to me yes first I gave him the bit of seedcake out of my mouth and it was leapyear like now yes 16 years ago my God after that long kiss I near lost my breath yes he said I was a flower of the mountain yes so we are flowers all a womans body yes that was one true thing he said in his life

What she remembers is genuinely liking him, but also her canny manipulation of him.

that was why I liked him because I saw he understood or felt what a woman is and I knew I could always get round him and I gave him all the pleasure I could leading him on till he asked me to say yes and I wouldnt answer first only looked out over the sea and the sky

And Joyce gives her a magnificent passage recapping all her memories of her girlhood in Gibraltar, all the sights and sounds and words of the hot place, the castle and the multicultural society of Greeks and Turks and Jews and Arabs, and it ends with the famous magnificent climax:

and the sea the sea crimson sometimes like fire and the glorious sunsets and the figtrees in the Alameda gardens yes and all the queer little streets and the pink and blue and yellow houses and the rosegardens and the jessamine and geraniums and cactuses and Gibraltar as a girl where I was a Flower of the mountain yes when I put the rose in my hair like the Andalusian girls used or shall I wear a red yes and how he kissed me under the Moorish wall and I thought well as well him as another and then I asked him with my eyes to ask again yes and then he asked me would I yes to say yes my mountain flower and first I put my arms around him yes and drew him down to me so he could feel my breasts all perfume yes and his heart was going like mad and yes I said yes I will Yes.

Molly’s feminism?

If you summarise Molly’s soliloquy, it’s easy to speak in clichés about her being a strong independent woman or expressing her sexuality, as if that’s a fine and impressive thing like a speech or a declaration. But if you read it closely (and if you’ve read my summary) you’ll realise she’s far from being a role model for feminists, she’s far too bitchy and critical of other women for that, critical of old women and scornful of her rival female singers.

And ‘expressing her sexuality’ sounds fine in the abstract but when you read the detail of her thoughts (I’m tempted but won’t repeat the fruitier passages), again, it’s not necessarily such a fine and noble thing; it feels much muckier, messier, real and compromised than that, as actual sex tends to be.

Is Molly a male projection?

All the commentaries go on about Molly being a modern woman freely expressing her own sexuality and, having gone through it in this much detail, you can see how Molly is, indeed, staggeringly rude but totally honest and accepting of sex, the sex act, her own desires and fantasies, yes.

However, I could never forget that this whole thing is written by a man. I.e. is it just a man’s fantasy of how sexually frank and candid he’d like a woman to be? Is it purely a male fantasy to imagine a woman who goes to sleep fantasising about sucking a young man’s cock or having it done to her doggy fashion? Is Molly’s much vaunted sexuality in fact male projection?

In a sense, the most relevant criticism of Molly is what the woman Joyce based her on, his own partner, Nora Barnacle, thought of her, and Nora was famously unimpressed by Molly. (As, when I summarised some of the passages to her, was my wife.)

This is vanishingly tiny anecdotal evidence but it crystallises my feeling that Molly is a construct made of words, not always convincing, and the relentless dominance of sex fantasies… well, rather than capturing a woman’s thoughts, it just felt too relentlessly male to me.

Men, eh?

That said, I was struck by the number of thoughts Joyce gives his creation which diss or rubbish male sexuality:

  • theyre so savage for it
  • they want to do everything too quick take all the pleasure out of it
  • can you ever be up to men the way it takes them
  • only for the name of a king theyre all made the one way
  • arent they fearful trying to hurt you
  • arent they thick never understand what you say even youd want to print it up on a big poster for them
  • they always want to see a stain on the bed to know youre a virgin for them all thats troubling them theyre such fools
  • I suppose he thinks I dont know deceitful men all their 20 pockets arent enough for their lies

All these sentences mocking men’s obsession with sex were written by a man. The steady stream of criticisms of the male sex, maybe that’s plausible in a woman’s passing thoughts? Or does it reveal a kind of self-obsession with masculinity on Joyce’s part? Is there something masochistic in Joyce the man writing quite so many passages slagging off men as sex-obsessed? Was it a form of self-critical therapy? Or was he simply bringing together lots of the criticisms you hear women say or women write about men, bundling them, along with much else besides, into Molly’s big boisterous character?

I’m not sure there’s any way of arriving at a conclusive answer, which is why I’ll note the questions but leave it at that.

Weaving contradictions

Hugh Kenner makes the point that Molly is a creature of contradictions, she doesn’t make a statement without somewhere else stating the opposite. Boylan is superb, Boylan is coarse. Bloom is inadequate, Bloom has more spunk in him than Boylan. The prospect of Stephen excites, then again he probably has long lank student hair. She’s proud to be a woman, she hates being a woman. She’ll bring Poldy breakfast in bed, she’ll throw it at him.

Kenner smartly compares this pattern of Molly stating then denying, with Homer’s Penelope weaving her shroud by day and unweaving it by night. Typically Kenner in being cute, insightful and amusing. I’ve written a blog post summarising Kenner’s book on ‘Ulysses’, coming soon.


Credit

‘Ulysses’ by James Joyce was published by Shakespeare and Company in 1922.

Related links

Joyce reviews

Labyrinths by Jorge Luis Borges (1962)

The metaphysicians of Tlön do not seek for the truth or even for verisimilitude, but rather for the astounding.

There is no pleasure more complex than that of thought.

In the course of a life dedicated to letters and (at times) to metaphysical perplexity…

Borges wrote a surprising amount (some 70 books in Spanish) and yet he is principally known in the Anglo-Saxon world for just one work published 60 years ago, Labyrinths, a breath-taking collection of 40 mind-bending short stories, short essays, and ‘parables’, all of which reference, quote and play with a multitude of obscure and arcane texts and ideas derived from philosophy, theology and mysticism.

Penguin went on to publish a flotilla of four or five other volumes by Borges, but none of them hold a candle to Labyrinths which is one of the most important volumes of short stories in English in the second half of the 20th century. It is a scandal that, to this day, only a fraction of Borges’s output has been translated into English.

Adventures among books and ideas

Labyrinths consists of 23 ficciones, ten essays and eight ‘parables’. All the stories were written and first published in Borges’s native Spanish in Argentine literary magazines between 1941 and 1956. The first 13 stories are taken from a previous collection, Ficciones, published in 1945, which was expanded in successive editions, and the remaining ten were published in a collection titled The Aleph, published in 1949, and also added to in later editions. That’s a long time ago but when you look at individual stories it’s striking to see that most of them were first published in literary magazines much earlier, most of them at the very end of the 1930s, during the Second World War and in the immediate post-war years. Although he carried on writing into the 1980s, his greatest hits were composed in the 1940s.

Before I exhaust myself giving brief summaries of each of the pieces, let me make a simple point which is that, rereading Borges’s stories made me realise that possibly his major discovery was that, for the purposes of writing a short fiction, you can replace plot with ideas.

What I mean is that the best stories discuss philosophical and metaphysical or mystical ideas and, in doing so, refer to scores of obscure Latin and Greek, or Christian or Islamic texts and sources – and that it is this, rather than plots, character or dialogue, which fills his stories.

Most adventures are, almost by definition, about people, about named characters. Borges’s short fictions are adventures whose protagonists are ideas, ideas characterised by their multi-layered bookishness and whose explanation requires multiple references to all manner of arcane texts – and whose ‘adventure’ consists in the logical unfolding of far-fetched premises to even more-mind-boggling conclusions: such as the man who discovers he is a dream created by someone else; or that the entire universe is made up of an infinite library; or that all human activity is determined by a secret lottery; and so on.

It is immensely characteristic of this preference for ideas over psychology or emotions or feelings that, when the narrator of Tlön, Uqbar, Orbis Tertius stumbles across an encyclopedia purporting to catalogue the fictitious planet of Tlön, he experiences a moment of delirious happiness i.e. emotion, feeling – but quickly stifles it:

I began to leaf through [the encyclopedia] and experienced an astonished and airy feeling of vertigo which I shall not describe, for this is not the story of my emotions but of Uqbar and Tlön and Orbis Tertius.

In fact various emotions do occur in the stories, there are characters and events, but this moment can stand as a symbol of the way that fiction’s traditional concerns for character and emotion and plot are, on the whole, in Borges’s stories, repressed or sidelined in order to make way for the adventures of ideas and books.

Borges’s bookishness is not for everyone

And I suppose there’s a point that’s so obvious that it’s easy to miss which is that you have to be fairly learnèd and scholarly, or at least fairly well-read, in order to really enjoy these works. On the first page alone of Deutsches Requiem Borges mentions Brahms and Schopenhauer and Shakespeare and Nietzsche and Spengler and Goethe and Lucretius. Now I not only know who these guys all are, but I have read some or much of all of them (a lot of Shakespeare and Nietszche, a book of Schopenhauer’s, some Goethe and Spengler) and so the mental edifice which invoking their names creates, the structure and framework of the story, are all entirely familiar to me and so I can enjoy how Borges plays with their names and references.

But I suppose there will be many readers who haven’t read (or listened to, in the case of Brahms) these authors and composers, and so might have to stop and Google each of them and, I suppose, this might well put off a lot of potential readers. It’s not that the stories are intrinsically ‘difficult’ (though sometimes they juggle with ideas on the edge of comprehension) so much as that the entire atmosphere of intense bookishness and scholarly whimsy which they evoke might well deter as many unbookish readers as it fanatically attracts fans and devotees among the literary-minded.

Contents – Fictions

Tlön, Uqbar, Orbis Tertius (1940)

Uqbar is a mythical land which the narrator and friends find mentioned in a ‘pirated’ edition of Volume XLVI of the Anglo-American Cyclopaedia, but can find referred to nowhere else, despite ransacking the reference books of numerous libraries. The article explains that the literature of Uqbar was one of fantasy, featuring epics and legends set in two imaginary regions, Mlejnas and Tlön. In part 2 of the story we learn that Tlön is less an imaginary realm than an entire ‘planet’.

At first it was believed that Tlön was a mere chaos, an irresponsible license of the imagination; now it is known that it is a cosmos and that the intimate laws which govern it have been formulated, at least provisionally

Once he has posited the existence of this ‘planet’, the narrator goes on to recount the dizzying nature of its language and its many schools of philosophy:

  • one of the schools of Tlön goes so far as to negate time: it reasons that the present is indefinite, that the future has no reality other than as a present hope, that the past has no reality other than as a present memory
  • another school declares that all time has already transpired and that our life is only the crepuscular and no
    doubt falsified and mutilated memory or reflection of an irrecoverable process
  • another, that the history of the universe — and in it our lives and the most tenuous detail of our lives — is the scripture produced by a subordinate god in order to communicate with a demon
  • another, that the universe is comparable to those cryptographs in which not all the symbols are valid and that only what happens every three hundred nights is true
  • another, that while we sleep here, we are awake elsewhere and that in this way every man is two men

This is what makes Borges’s stories so phenomenally packed and mind-bending: that each individual sentence is capable of introducing to an entirely new way of thinking about the world.

The postscript to the story describes the narrator stumbling on a letter which purports to summarise the process whereby magi in the early 17th century decided to invent a country, how the idea was handed down as the texts proliferate, till an early Victorian American decided they needed to be more ambitious and describe an entire planet. In 1914 the last volume of a projected 40-volume encyclopedia of Tlön was distributed to the cabal of experts. It is estimated it will become the Greatest Work of Mankind, but it was decided this vast undertaking would itself be the basis of an even more detailed account which was provisionally titled the Orbus Tertius. Slowly, the narrator claims, mysterious objects from Tlön have appeared in our world. This last part is set two years in the future and describes a world in which news of Tlön has become widespread and artefacts from the imaginary planet are appearing all over the world and beginning to replace our own.

The contact and the habit of Tlön have disintegrated this world…Already the schools have been invaded by the (conjectural) “primitive language” of Tlön; already the teaching of its harmonious history (filled with moving episodes) has wiped out the one which governed in my childhood; already a fictitious past occupies in our memories the place of another, a past of which we know nothing with certainty — not even that it is false… A scattered dynasty of solitary men has changed the face of the world. Their task continues. If our forecasts are not in error, a hundred years from now someone will discover the hundred volumes of the Second Encyclopedia of Tlön. Then English and French and mere Spanish will disappear from the globe. The world will be Tlön.

So it is, on a fairly obvious level, a kind of science fiction disaster story in which our world will eventually be taken over and/or destroyed by the imaginary creation of the cabal.

The Garden of Forking Paths (1941)

A story which opens with a book and is about a book. Its first sentence is:

On page 22 of Liddell Hart’s History of World War I you will read that an attack against the Serre-Montauban line by thirteen British divisions (supported by 1,400 artillery pieces), planned for the 24th of July, 1916, had to be postponed until the morning of the 29th….

The story is the account of Dr. Yu Tsun, former professor of English at the Hochschule at Tsingtao, a spy acting for the Germans, based in England, in Staffordshire, but is rumbled by a British officer, Captain Madden, so makes his way by train to the village of Ashgrove and the house of one Dr Stephen Albert, who describes the efforts of Yu’s ancestor, ‘Ts’ui Pên who was governor of Yunnan and who renounced worldly power in order to write a novel that might be even more populous than the Hung Lu Meng and to construct a labyrinth in which all men would become lost’. The story reveals that this labyrinth is metaphorical: it actually stands for the scattered manuscript of an incomplete book. The garden of forking paths is the novel promised by never completed. But the nature of the fragments is deliberate:

The Garden of Forking Paths is an incomplete, but not false, image of the universe as Ts’ui Pên conceived it. In contrast to Newton and Schopenhauer, your ancestor did not believe in a uniform, absolute time. He believed in an infinite series of times, in a growing, dizzying net of divergent, convergent and parallel times. This network of times which approached one another, forked, broke off, or were unaware of one another for centuries, embraces all possibilities of time.

So it’s about a book which encompasses all time, and all possible permutations of time.

The Lottery in Babylon (1941)

Tells the story of the development of a hyper-complex lottery run by the all-powerful ‘Company’ in a fictional version of ‘Babylon’, which ends up becoming the basis for everything which happens, for every event in everybody’s lives.

Pierre Menard, Author of the Quixote (1939)

This purports to be a brief article by a follower of the now deceased writer Pierre Menard. It starts by listing the complete works of the defunct writer, some 19 in all, thus establishing the hyper-bookish context; then goes on to describe the unprecedented attempt by Pierre Menard to rewrite (sections of) Don Quixote as if by himself, as if for the first time, as if written by a 20th century author, and the complexity and strangeness of the result.

The Circular Ruins (1940)

The unnamed man arrives in a canoe from the south, beaches it in the mud and climbs to the ancient ruins.

The purpose which guided him was not impossible, though it was supernatural. He wanted to dream a man: he wanted to dream him with minute integrity and insert him into reality

He devotes years to dreaming, piece by piece, a perfect young man, who he then teaches in his dreams and who then finally becomes a real entity in the real world, who can pass painlessly though fire. But when a forest fire rages towards the ruins where he has been living the man walks boldly towards them – only not to feel a thing and to realise, that he himself is a dream-man who has been dreamed, in his turn, by someone else.

The Library of Babel (1941)

The narrator lives inside a library so huge, made up of infinite levels and extending through infinite galleries of hexagonal rooms, that he and all the other inhabitants regard it as the known universe. From this perspective, of an inhabitant of the infinite library, he shares with us the discoveries and/or theories of various other inhabitants who, through the centuries, have explored deeper into the infinite library, made discoveries and come up with theories as to its origin and purpose, for example the theories of the idealists (‘the hexagonal rooms are a necessary form of absolute space’) or the mystics (‘The mystics claim that their ecstasy reveals to them a circular chamber containing a great circular book, whose spine is continuous and which follows the complete circle of the walls’) origin stories (‘Man, the imperfect librarian, may be the product of chance or of malevolent demiurgi’), those who have given up trying to find meaning (‘I know of an uncouth region whose librarians repudiate the vain and superstitious custom of finding a meaning in books and equate it with that of finding a meaning in dreams or in the chaotic lines of one’s palm’).

Five hundred years before his birth the momentous discovery was made that the library contains all possible combinations of their language’s 25 symbols, in other words, contains all human knowledge, and much more, contains the history and future of everyone. This led to a wave of optimism and pride. This gave rise to a category of men named inquisitors who travel far and wide in search of these phantom volumes which will explain everything, and are named the Vindications. This was followed by the depressing realisation that, although these books certainly exist, in a library infinitely large anyone’s chances of finding them are infinitely small. Which gave rise to a semi-religious movement of nihilists, the Purifiers, who set out to examine and destroy all books which are not Vindications. But even their senseless destruction of millions of books made little difference in a library which is infinite in size.

The knowledge that everything has already been written has had a negative effect. Some have become religious hysterics. Suicides have become more common. The population of the hexagonal rooms has been depleted. He wonders whether the human species will be extinguished.

Funes the Memorious (1942)

Ireneo Funes was a dark, Indian-looking man from Uruguay. He died in 1889. The author of this piece is contributing a memoir of him to a volume to be published in his honour. Funes was a perfectly ordinary young man till a horse threw him aged 19. From that point onwards, he remembers everything which happens to him, every single impression, sight, sound and smell which his senses register, is recorded in the fine instrument of his memmory.

The two projects I have indicated (an infinite vocabulary for the natural series of numbers, a useless mental catalogue of all the images of his memory) combine in this dazzling idea. Not just memory, he notices everything.

He was the solitary and lucid spectator of a multiform, instantaneous and almost intolerably precise world

And the ‘story’, really an essay based on a fictional premise, explores what it would mean to live in this state.

To think is to forget differences, generalize, make abstractions. In the teeming world of Funes, there were only details, almost immediate in their presence.

The Shape of the Sword (1942)

Not a bookish brain-teaser, this is a much more straightforward story. The narrator, who is referred to as Borges, is forced when travelling in the North to stay in the house of a man who has a reputation as a martinet and occasional drunk who is disfigured by a half-moon-shaped scar on his forehead. The man treats Borges to dinner then they get talking and finally the man tells him his story: how he was a fighter with the IRA during the Irish Civil War, and helped mentor and protect a vehement young recruit, one John Vincent Moon, a committed communist who shut down every discussion with his fervent ideology. On a patrol they were caught by a guard who shot and nicked Moon’s shoulder. They break into the abandoned house of an old Indian officer, to hide out. When the town they were hiding in was taken by the Black and Tans, he returned to the house to overhear Moon betraying him to the authorities on the promise of his own safe passage, whereupon he chased Moon round the house brandishing one of the swords belonging to its absent owner until he caught him and branded his face with the half moon with a sword.

All through the story you’d been led to believe the narrator was the strong man. Only at the end does he break down and confess that it was he who was the betraying coward, John Vincent Moon. And hence the scar cut into his face.

Theme of the Traitor and the Hero (1944)

A very short story which foregrounds its own fictiveness, as Borges admits it’s an idea for a story which could be set anywhere, then arbitrarily settles on Ireland where, he says, a man named Ryan is researching the famous assassination of an eminent Irish patriot, his great-grandfather, Fergus Kilpatrick, in a theatre in 1824. His researches show him that Kilpatrick’s assassination shared many details with that of Julius Caesar, the parallels so eerie that for a while he develops a theory of ‘the existence of a secret form of time, a pattern of repeated lines’, and invokes the theories of Condorcet, Hegel, Spengler and Vico to back him up.

But then a stranger reality emerges. He discovers the oldest and closest of Kilpatrick’s companions, James Alexander Nolan, had translated the main plays of Shakespeare back in 1814. Finally the story that emerges is this: the conspirators kept being betrayed to the police so Kilpatrick had tasked his oldest comrade, Nolan, with identifying the traitor. At a secret meeting of the patriots Nolan announced that it was Kilpatrick himself. The great patriot admitted it. They discussed how to deal with him. They came up with a drama, a play, a theatrical event, which would ensure Kilpatrick’s punishment and death, and yet if he was said to have been assassinated at the theatre, people’s illusions about him, and the Cause in general, would be preserved. And so Nolan, the Shakespeare translator, arranged it all, even borrowing certain events (the unheeded warning) in order to make the ‘assassination’ more melodramatic and memorable.

And also, his disillusioned great grandson and biographer speculates, to leave messages to posterity. Some of the allusions were pretty crass. Maybe he, Ryan, was intended to discover the truth. After weighing the pros and cons, Ryan decides to suppress what he has learned, and write a straightforward biography climaxing in the great man’s tragic assassination. Maybe that, too, was part of the plan.

Death and the Compass (1942)

This is a murder mystery of a particularly arch and contrived tone, but reading it makes you realise Borges’s debt to the English yarn tellers of the 1890s, to Robert Louis Stevenson and especially Conan Doyle. We are introduced to Erik Lönnrot, another in the long line of hyper-intellectual freelance detectives with a taste for paradox and irony i.e. an entirely literary creation, who also, as per the tradition, plays off a phlegmatic police inspector, Franz Treviranus.

At the Third Talmudic Congress held in the Hotel du Nord, Rabbi Marcel Yarmolinsky goes to bed one night and his body is found dead, stabbed in the chest, the next morning. The dead man, of course, had a number of rare and arcane books of theology in his room. Which Lönnrot takes away and reads:

One large octavo volume revealed to him the teachings of Israel Baal Shem Tobh, founder of the sect of the Pious; another, the virtues and terrors of the Tetragrammaton, which is the unutterable name of God; another, the thesis that God has a secret name, in which is epitomized (as in the crystal sphere which the Persians ascribe to Alexander of Macedonia) his ninth attribute, eternity — that is to say, the immediate knowledge of all things that will be, which are and which have been in the universe…

Books books books. But then more bodies turn up dead – small-time crook Daniel Simon Azevedo, then the kidnapping and murder of one Gryphius. We know the three murders are linked because at the scene three sentences are written, ‘The first letter of the Name has been uttered’, and the second and the third.

After the third the police are anonymously sent a letter sent by ‘Baruch Spinoza’ asserting that a fourth murder will not be carried out. But Lönnrot has seen through all this. He Dandy Red Scharlach set out

to weave a labyrinth around the man who had imprisoned my brother. I have woven it and it is firm: the ingredients are a dead heresiologist, a compass, an eighteenth-century sect, a Greek word, a dagger, the diamonds of a paint shop.

The Secret Miracle (1943)

Hladik had rounded forty. Aside from a few friendships and many habits, the problematic exercise of literature constituted his life…

Jaromir Hladik is an author of, among others, an unfinished drama entitled The Enemies, of Vindication of Eternity (which discusses immutable Being of Parmenides, the modifiable Past of Hinton, and the idealist philosopher, Francis Bradley) and of a study of the indirect Jewish sources of Jakob Böhme, he has translated the Sepher Yezirah and published studies of the work of Böhme, of Ibn Ezra, and of Fludd. He is another of Borges’s hyper-bookish heroes.

The Nazis take Prague and seize Hladik who is identified as a Jewish author and condemned to death. The story deals with the feverishly philosophical ideas which flood his mind during the days and nights he spends in his prison cell leading up to his sentence of death by firing squad, in which he discusses with himself various aspects of time and reality and God, and has a dream that God’s word is vouchsafed to him through a random book in a library, and in which he goes through the elaborate plot of his verse drama, The Enemies, which is itself a drama about reality and illusion. He begs God for a year to finish the work in order to justify himself and Him.

Finally he is led out to the shabby yard where the soldiers are hanging round bored, are rallied by their sergeant and line up to shoot him but, just as the order is given, time freezes, completely, but Hladik’s consciousness continues, observing the frozen world about him from his frozen body, at first in panic, and then realising that God heard his plea and has given him a year to complete his drama. And the final page of the drama describes how he does that, not needing food or water or bodily functions, but devoting a year of time to bringing the verse drama to complete perfection, And as the last phrase of it is completed in his mind, the world resumes, the firing squad fires, and Hladik slumps, dead.

Three Versions of Judas (1944)

Borges’s fiction is above all hyper-bookish, made out of references to arcane philosophical or theological texts from the Middle Ages or Antiquity. Most (if not quite all) the ‘stories’ mimic the style and approach of an old-fashioned scholarly article, not least in having textual footnotes which cite other scholarly volumes or references.

Instead of a description of a city or house or street or natural location, a time of day, or the physical appearance of a protagonist, Borges’s fictions set their scene amid books and references.

In Asia Minor or in Alexandria, in the second century of our faith, when Basilides disseminated the idea that the cosmos was the reckless or evil improvisation of deficient angels, Nils Runeberg would have directed, with singular intellectual passion, one of the Gnostic conventicles. Dante would have assigned him, perhaps, a fiery grave; his name would extend the list of lesser heresiarchs, along with Satornilus and Carpocrates; some fragment of his preachings, embellished with invective, would survive in the apocryphal Liber adversus omnes haereses or would have perished when the burning of a monastery library devoured the last copy of the Syntagma. Instead, God afforded Runeberg the twentieth century and the university town of Lund. There, in 1904, he published the first edition of Kristus och Judas and, in 1909, his major book, Den hemlige Frälsaren. (Of the latter there is a German translation, made in 1912 by Emil Schering; it is called Der heimliche Heiland.)

Amid a dense forest of allusions to obscure works of theology and scores of beliefs held by the orthodox and heretical, Borges articulates the three theories developed by Danish theologian, namely:

  1. In his book Kristus och Judas, Runeberg asserts that Judas was a kind of ‘reflection’ of Jesus in the human world; just as Jesus was sent from heaven, so Judas took up the burden of being human in order to pave the way for Jesus to take the path to the crucifixion and salvation of humanity.
  2. Meeting fierce criticism from fellow theologians, Runeberg rewrites the book to assert that it was Judas who sacrificed more than Jesus, mortifying his spirit for the greater good.
  3. Then in his final book, Den hemlige Frälsaren, Runeberg develops this idea to its logical conclusion, which is that it was Judas not Jesus who made the ultimate sacrifice and truly laid down his life for humanity. Jesus hung on the cross for 6 hours but then he was translated to heaven, whereas Judas committed suicide, taking upon himself not only an eternal reputation for treachery and betrayal, but condemning his own soul to eternity in hell. Which one made the greater sacrifice? Therefore, Runeberg asserts, it was Judas who was the true incarnation of a God determined to make the most complete identification with humanity possible, even to the uttermost depths of human depravity and damnation.

The Sect of the Phoenix (1952)

Those who write that the sect of the Phoenix had its origin in Heliopolis and derive it from the religious restoration following upon the death of the reformer Amenophis IV, cite texts from Herodotus, Tacitus and the monuments of Egypt, but they ignore, or prefer to ignore, that the designation ‘Phoenix’ does not date before Hrabanus Maurus and that the oldest sources (the Saturnales of Flavius Josephus, let us say) speak only of the People of the Custom or of the People of the Secret.

Repeatedly the stories invoke the same kind of imaginative world, a world of arcane books and abstruse learning, which revolves not so much around pure philosophy – the academic subject of Philosophy which concerns rather mundane discussions of language or ethics which bothered Plato and Locke – but the swirling multi-coloured world of abstruse theologies and mystical visions of the divinity and cults and lost texts, of heresiarchs (‘the founder of a heresy or the leader of a heretical sect’) and patriarchs, sectarians and mystagogues, Talmudists and Confucians, Gnostics and alchemists, adepts in secret rituals and concealed knowledge, and which has adherents down to the present day such as the heretical theologian Nils Runeberg from The Three Versions of Judas or the learned Rabbi Marcel Yarmolinsky in Death and The Compass, intense bookish eccentric figures who carry the convoluted world of medieval theology into obscure corners of our workaday world.

This brief story is an ostensible short scholarly essay by a narrator who claims:

I have collated accounts by travelers, I have conversed with patriarchs and theologians… I have attained on three continents the friendship of many devotees of the Phoenix

And so is in a position to know that devotees of ‘the sect of the Phoenix’ are everywhere, of all creeds and colours, speaking all languages, often not even realising it themselves. I think the essay is an answer to the question, What if there was a religion so widespread that its adherents didn’t even realise they followed it?

The Immortal (1949)

A princess (!) buys a second hand edition of Alexander Pope’s translation of The Iliad off a book dealer, Joseph Cartaphilus, in London and later finds in the leaves of the last volume a manuscript, which then makes up the body of the story. It is a first person narrative by Marcus Flaminius Rufus, military tribune of one of Rome’s legions, who hears rumours of a land to the West where sits the City of the Immortals and so sets off with a troop of 200 soldiers and sundry mercenaries all of whom desert him in the face of all kinds of adversity, until he comes to consciousness in a settlement of speechless troglodytes before staggering on, exhausted, hungry, thirsty towards a high rocky plateau on which is built a mysterious city, but when he finally gains entrance he discovers it is not only abandoned and deserted, but built with an excess of useless passages and windows and balconies and details amid he becomes lost and then overwhelmed by its size and complexity and horrifying pointlessness.

When he emerges he discovers one of the speechless troglodytes has followed him like a loyal dog. He nicknames him Argos after Odysseus’s loyal dog and over the next few weeks tries to teach him to speak. Then, one day, there is a ferocious downpour of rain, and Argos suddenly speaks, responds to the name, recognises the classical allusion and, to the narrator’s astonishment, reveals that he is Homer, author of the Iliad and the Odyssey and that the other haggard, grimy, speechless troglodytes, they are the Immortals, who long ago wrecked their beautiful city, rebuilding it as a surrealist testament to the unknown and irrational forces which control our fates, and withdrew to the caves and lives of inarticulate resignation.

Because he has drunk of the river that runs past the troglodytes’ caves he is now immortal and the narrative briefly covers his wandering life for the following centuries, until in 1929 he drinks from a stream in Eritrea and realises, with enormous relief, that it has restored his mortality.

The Theologians (1947)

An orgy of theological minutiae describing the academic rivalry between two sixth century theologians, Aurelian of Aquileia and John of Pannonia, who compete with each other in refuting the heresy of the so-called Monotones (namely that history is cyclical and all people and events recur again and again), which twists via a dense undergrowth of theological quotes and references to a climax in which Aurelian witnesses John being burned at the stake for the very heresy he had set out to refute, and then the two rival theologians meet up in heaven where, in true Borgesian fashion, they are revealed to be two aspects of the same person.

Story of the Warrior and the Captive (1940)

Droctulft was an eighth century Lombard warrior who, during the siege of Ravenna, left his companions and died defending the city he had previously attacked. Borges imagines this pallid denizen of the pagan forests and the boar hunt arriving at a city, his dazzlement at the order and clarity and architecture and gardens, and suddenly throwing in his lot with the citizens, fighting against his former comrades.

And this reminds him of his grandmother who was from England. She lived out on the borderlands. One day she was introduced to a young woman Indian who, it transpires, was English, from Yorkshire, her parents emigrated and were killed in an Indian raid and she was stolen away and married to a chieftain who she has already borne two children. Borges’s grandmother offers to take her away, to return her to civilisation, but the Englishwoman-gone-native refuses. She, like Droctulft, has made a deep choice.

Emma Zunz (1948)

Emma’s father commits suicide because he was swindled out of his share of the factory he set up. She vows to be revenged on the swindler, Aaron Loewenthal (all the characters in this story are Jewish) and, a shy 19, dresses up, goes hanging round in bars, in order to lose her virginity to some rough foreigner. This is to nerve her for the assassination, when she presents herself to Loewenthal in the guise of a stoolpigeon for the ringleaders of the disgruntled workers in the factory but, when he rises to fetch her a glass of water, impulsively shoots him, though she’s not very good at it and takes three shots. She then calls the police and pleads a story that Lowenthal tried to rape and outrage her, which, Borges says, is true, in spirit if not in detail, and her genuine outrage and sense of shame and hate secures her an acquittal at her subsequent trial.

The House of Asterion (1947)

The world seen from the perspective of the Minotaur. (The idea is related to the brief one-page summary Borges gives of a story he planned to write about the world seen from the point of view of Fafnir, the gold-guarding dragon in the Nibelung legend. You can see how you could quickly generate a list of stories ‘from the point of’ figures from myth and legend.)

Deutsches Requiem (1946)

Otto Dietrich zur Linde is a Nazi and a devout follower of Schopenhauer and his doctrine that nothing that happens to us is accidental (it is a happy coincidence that I’ve recently been reading Samuel Beckett, who was also very influenced by Schopenhauer, in particular by his attitude of quietism).

As the Second World War breaks out Otto Dietrich zur Linde is involved in a shootout which leads to the amputation of one of his legs. As a good Nazi he is eventually rewarded by being made, in 1941, subdirector of the concentration camp at Tarnowitz.

When the wonderful Jewish poet David Jerusalem is sent to the camp, zur Linde sets about systematically destroying him because, by doing so, he is destroying the compassion in his own soul which keeps him down among ordinary humans, prevents him from becoming Nietzsche’s Overman.

As the tide of war turns against the Germans, zur Linde speculates why and what it means before realising that Germany itself must be destroyed so that the New Order it has helped to inaugurate can come fully into being. This short text turns into quite a disturbing hymn to Nazism:

Many things will have to be destroyed in order to construct the New Order; now we know that Germany also was one of those things. We have given more than our lives, we have sacrificed the destiny of our beloved Fatherland. Let others curse and weep; I rejoice in the fact that our destiny completes its circle and is perfect.

Averroes’ Search (1947)

A classic example of Borges’s fascination with the byways of medieval mystical theology, and his ability to spin narratives out of it.

Abulgualid Muhammad Ibn-Ahmad ibn-Muhammad ibnRushd (a century this long name would take to become Averroes, first becoming Benraist and Avenryz and even Aben-Rassad and Filius Rosadis) was writing the eleventh chapter of his work Tahafut-ulTahafut (Destruction of Destruction), in which it is maintained, contrary to the Persian ascetic Ghazali, author of the Tahafut-ulfalasifa (Destruction of Philosophers), that the divinity knows only the general laws of the universe, those pertaining to the species, not to the individual…

It is a complex text, woven with multiple levels of references, which revolves round a dinner party attended in the then-Muslim city of Cordoba in Muslim Spain by the great medieval Muslim commentator on the ancient Greek philosopher, Aristotle, and some colleagues and friends including one who claims to have travelled as far as the fabled land of Sin (China). When he was there he recounts being taken to a large hall with tiered banks of seats where many people on a raised platform acted out events. The other diners agree how ridiculous this sounds and we learn that, apparently, the traditions and culture of Islam did not have or understand the entire concept of the theatre and the drama.

The essay focuses on the way this conversation was relevant for Averroes because he was that day working on a translation of Aristotle and puzzled by two words he had come across, ‘tragedy’ and ‘comedy’ which have no parallel in the world of Islam.

This is all fascinating and beautifully described amid the gardens and roses and civilised calm of the Muslim city, but on the last half page Borges twists the story onto a different level altogether by intruding himself as the author and declaring he only told this story as an attempt to describe a certain kind of failure to imagine something, and that, as the story progressed, he, Borges, realised that he was failing to imagine his own story, thus the story and the writing of the story, both addressed the same subject, in a kind of duet.

I felt, on the last page, that my narration was a symbol of the man I was as I wrote it and that, in order to compose that narration, I had to be that man and, in order to be that man, I had to compose that narration, and so on to infinity. (The moment I cease to believe in him, ‘Averroes’ disappears.)

Wow.

The Zahir (1947)

Clementina Villar was a model and celebrity, always appearing at the right place at the right time dressed in the height of fashion. She dies in a slummy suburb and Borges attends her wake. Decomposition makes her look younger. On the rebound from his grief he drops into a neighbourhood bar, orders a brandy and is given the Zahir among his change. The Zahir is an everyday coin but:

people (in Muslim territories) use it to signify ‘beings or things which possess the terrible property of being unforgettable, and whose image finally drives one mad.’

He can’t stop looking at it, he takes it home, he turns it over and over, it obsesses his sleep, eventually he gets lots in a maze of streets, slips into another bar and pays for a drink handing the coin over, goes home and has his first good night’s sleep in weeks.

The Waiting (1950)

An unnamed man checks into a boarding house in a suburb of Buenos Aires and tries to lead a completely anonymous life while he waits for his assassins to track him down and kill him.

The God’s Script

The story is told by Tzinacán, magician of the pyramid of Qaholom, an Aztec priest whose city was conquered and burned down by the conquistador Pedro de Alvarado who tortured and mangled him to try and extract the secret of where all the native gold and treasure was hidden. Now he lies in a dungeon where he has been subsisting for years, but it is a strange prison because on the other side of the wall is kept a jaguar which paces up and down in his cell. Only at certain hours of the day, when the light is right, can Tzinacán see it. Over the years Tzinacán becomes obsessed with the idea that his god Qaholom must have foreseen the disaster which overcame his people,

The god, foreseeing that at the end of time there would be devastation and ruin, wrote on the first day of Creation a magical sentence with the power to ward off those evils. He wrote it in such a way that it would reach the most distant generations and not be subject to chance. No one knows where it was written nor with what characters, but it is certain that it exists, secretly, and that a chosen one shall read it.

So it is another story about a kind of secret knowledge, known only to adepts, occult and hidden. To cut a long story short, Tzinacán has a revelation which is indistinguishable from going mad, as he ponders the nature of this message from the gods, as he ponders at length what the language of a god would be like, how it would contain the whole world, not even in a sentence, but in one infinite word, and he suddenly perceives it in the shape of an infinite wheel, on all sides of him, made of fire and water, the secret of the world is contained in fourteen words of forty syllables, if he said them out loud the prison would disappear and he would be master of the land of Moctezuma – but he never will because he has ceased to be Tzinacán, he has ceased to have his concerns or aims, and therefore he knows the secret of divine power, but the very knowledge of it means he never has to use it.

Essays

The Argentine Writer and Tradition (1951)

The problems of national identity and literary heritage faced by the writer in Argentina are not something most of us have spent much time worrying about. Reading Borges’s essay on the subject mostly confirms that I know nothing whatsoever about Latin American literature. For my generation this meant entirely the magical realism school pioneered by Gabriel Garcia Marquez and a cluster of related writers such as Mario Vargas Llosa and, fashionable among feminists, Isabel Allende. I’m fairly well read but I’d never heard of any of the names or works Borges refers to, for example I had no idea the great Argentine epic poem is El gaucho Martín Fierro by Jose Hernandez which is, apparently, packed with gaucho colloquialisms.

Initially the essay dwells on obscure questions about the relative merits of ‘gauchesque’ poetry (which he takes to be the contrived nationalistic poetry of literary circles of Buenos Aires) vis-a-vis the poetry of payadas (improvised musical dialogues on philosophical themes which reveal their true nationalism precisely by the absence of localising dialect) but both of which are almost meaningless to me since I can’t read Spanish and had never heard of Martín Fierro. (Borges had published in 1950 a study of the gauchesque, Aspectos de la literatura gauchesca and in 1953 an essay on Martín Fierro.)

But slowly emerges his main point which is more comprehensible, namely that ‘national’ poetry or literature does not at all need to limit itself to local colour and national subjects: witness Shakespeare who wrote about Italians and Danes, and Racine whose works are entirely set in the world of Greek myth. Thus:

The idea that Argentine poetry should abound in differential Argentine traits and Argentine local colour seems to me a mistake.

In Borges’s opinion, there are other elements of the Argentine character which distinguish their literature, among which he mentions: ‘ the Argentine’s reticence, his constraint’, ‘Argentine reserve, distrust and reticence, of the difficulty we have in making confessions, in revealing our intimate nature’. In demonstrating the unnecessity of having local colour, he cites the fact (observed by Gibbon) that there are no references to camels in the Koran. This is because Mohammed, as an Arab, so lived in the culture of camels that he didn’t even have to mention them. That is how local colour should be conveyed – by the subtlety of its absence. Thus when Borges reads Argentine nationalists prescribing that Argentine writers should write about the Argentine national scene using local colour and local words, he thinks they are dead wrong.

He goes on to speculate about the role of the Jews in European literature, and the Irish in English literature, both of which are over-represented, and it’s because they are outsiders and so not tied by tradition; they can be innovators.

For that reason I repeat that we should not be alarmed and that we should feel that our patrimony is the universe; we should essay all themes, and we cannot limit ourselves to purely Argentine subjects in order to be Argentine; for either being Argentine is an inescapable act of fate — and in that case we shall be so in all events — or being Argentine is a mere affectation, a mask.

(In Labyrinths this appears as rather a one-off work, but in fact Borges wrote extensively throughout his career on Argentine subject matter, including Argentine culture (‘History of the Tango’, ‘Inscriptions on Horse Wagons’), folklore (‘Juan Muraña’, ‘Night of the Gifts’), literature (‘The Argentine Writer and Tradition’, ‘Almafuerte’, ‘Evaristo Carriego’), and national concerns (‘Celebration of the Monster’, ‘Hurry, Hurry’, ‘The Mountebank’, ‘Pedro Salvadores’).

The Wall and the Books

A meditation on the fact that the Chinese emperor, Shih Huang Ti, who commissioned the building of the Great Wall but also ordered the burning of all the books and libraries. It allows Borges one of his characteristic series of dreamy speculations. It is recorded that Shih Huang Ti’s mother was a libertine whom he banished. Maybe burning the books was a symbolically Freudian attempt to abolish the entire past which contained his personal shame. Maybe the wall was a psychological wall to keep out his guilt. He also forbade death to be mentioned and sought an elixir for immortality, so maybe fire and wall were to keep death at bay. If he ordered the building of the wall first then the burning of the books, we have the image of an emperor who set out to create, gave up, and resigned himself to destroying; if the order is reverse, we have the image of an emperor who set out to destroy everything, gave up, and dedicated himself to endless building. Dreamy speculations:

Perhaps the wall was a metaphor, perhaps Shih Huang Ti sentenced those who worshiped the past to a task as immense, as gross and as useless as the past itself. Perhaps the wall was a challenge and Shih Huang Ti thought: “Men love the past and neither I nor my executioners can do anything against that love, but someday there will be a man who feels as I do and he will efface my memory and be my shadow and my mirror and not know it.” Perhaps Shih Huang Ti walled in his empire because he knew that it was perishable and destroyed the books because he understood that they were sacred books, in other words, books that teach what the entire universe or the mind of every man teaches. Perhaps the burning of the libraries and the erection of the wall are operations which in some secret way cancel each other.

A lazy Sunday afternoon of perhapses. The essay ends with a thunderclap, the notion that the way these two contrasting facts seem about to deliver some kind of revelation which never, in fact, arrives, the sense of a great meaning, which is never made clear:

this imminence of a revelation which does not occur is, perhaps, the aesthetic phenomenon.

The Fearful Sphere of Pascal

‘It may be that universal history is the history of a handful of metaphors.’ In which case he is examining one particular metaphor, that of the infinite sphere whose centre is nowhere, and pursues it through the works of Xenophanes of Colophon, Plato, Parmenides, Empedocles, Alain de Lille, the Romance of the Rose, Rabelais, Dante, Copernicus, Giordano Bruno, John Donne, John Milton, Glanville, Robert South, Pascal.

This very brief trot through the different expressions of the same metaphor suggest very strongly a sense of the rise and rise in optimism in human thought up to a kind of breakthrough in the Renaissance, summed up in Bruno’s attitude, which then crumbles into the sense of fear and isolation expressed by Pascal. I.e. this tiny essay gives a powerful sense of the changing moods and contexts of Western civilisation.

Partial Magic in the Quixote

It starts by asserting that Cervantes set out to write an utterly disenchanted account of the sordid reality of the Spain of his day yet certain moments of magic and romance nonetheless intrude; but this fairly simple point then unfolds into something much stranger as Borges zeroes in on the fact that in part two of Don Quixote the characters have read part one and comment on their own existence as characters. Borges then lists a number of other examples of fictions which appear within themselves such the Ramayana of Valmiki which, late on, features an appearance of the Ramayana of Valmiki as a major part of the plot. Similarly, on the 602nd night of the Thousand and One Nights, Scheherezade summarises the history of the king which includes his encounter with her and her telling of the stories which make up the nights, including the telling of the 602nd night, which includes the telling of the king’s own story, which includes his meeting with her and her telling of all the stories over again, including the telling of the 602nd night, and so on, forever.

What is it that intrigues and disturbs us about these images of infinite recursion?

I believe I have found the reason: these inversions suggest that if the characters of a fictional work can be readers or spectators, we, its readers or spectators, can be fictitious.

Valéry as Symbol

This brief note appears to be an obituary for the French poet Paul Valéry who died in 1945. Borges takes the surprising tack of comparing the French poet with the American poet Walt Whitman. On the face of it no two figures could be more different, Whitman loud, brash, confident, chaotic, contradictory, is morning in America, while Valéry, careful, sensitive, discreet, reflects the ‘delicate twilight’ of Europe. What they have in common is they created fictional images of themselves, made themselves symbolic of particular approaches.

Paul Valéry leaves us at his death the symbol of a man infinitely sensitive to every phenomenon and for whom every phenomenon is a stimulus capable of provoking an infinite series of thoughts.. Of a man whose admirable texts do not exhaust, do not even define, their all-embracing possibilities. Of a man who, in an age that worships the chaotic idols of blood, earth and passion, preferred always the lucid pleasures of thought and the secret adventures of order.

Kafka and His Precursors

A sketch at identifying precursors of Kafka’s ‘atrocious thought’, Borges finds precursors in Zeno’s paradoxes; in the ninth century Chinese writer, Han Yu; Kierkegaard; a poem by Browning; a short story by Léon Bloy; and one by Lord Dunsany. We would never have noticed the Kafkaesque in all these texts had Kafka not created it. Thus each author modifies our understanding of all previous writing.

The fact is that every writer creates his own precursors. His work modifies our conception of the past, as it will modify the future.

Avatars of the Tortoise

There is a concept which corrupts and upsets all others. I refer not to Evil, whose limited realm is that of ethics; I refer to the infinite.

He tells us that he once meditated a Biography of the Infinite but it would have taken forever to write. (Borges did in fact publish Historia de la eternidad in 1936.) Instead he gives us this fragment, a surprisingly thorough and mathematically-minded meditation on the second paradox of Zeno, the tortoise and Achilles. It is an intimidating trot through philosophers from the ancient Greek to F.H. Bradley and Bertrand Russell, in each one finding reformulations of the same problem in logic and various ways round it.

Only in the concluding paragraph does it become a bit more accessible when Borges brings out the meaning of Idealistic philosophy, that the world may be entirely the product of our minds and, as so often, ends on a bombshell of an idea:

We (the undivided divinity operating within us) have dreamt the world. We have dreamt it as firm, mysterious, visible, ubiquitous in space and durable in time; but in its architecture we have allowed tenuous and eternal crevices of unreason which tell us it is false.

In this view, Zeno’s paradoxes are among a putative small collection of problems or paradoxes or unnerving insights which are like cracks in the surface of the world we have made, cracks which gives us a glimpse of the utterly fictitious nature of ‘reality’.

The Mirror of Enigmas

A note on the verse from the Bible, First Letter to the Corinthians 13:12 in which Saint Paul writes: ‘For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.’ He considers half a dozen meditations on it by the author Léon Bloy which I found obscure. I preferred the final passage where he describes the thinking underlying the intellectual activity of the Cabbalists:

Bloy did no more than apply to the whole of Creation the method which the Jewish Cabalists applied to the Scriptures. They thought that a work dictated by the Holy Spirit was an absolute text: in other words, a text in which the collaboration of chance was calculable as zero. This portentous premise of a book impenetrable to contingency, of a book which is a mechanism of infinite purposes, moved them to permute the scriptural words, add up the numerical value of the letters, consider their form, observe the small letters and capitals, seek acrostics and anagrams and perform other exegetical rigours which it is not difficult to ridicule. Their excuse is that nothing can be contingent in the work of an infinite mind

A Note on (toward) Bernard Shaw

A book is more than a verbal structure or series of verbal structures; it is the dialogue it establishes with its reader and the intonation it imposes upon his voice and the changing and durable images it leaves in his memory. This dialogue is infinite… Literature is not exhaustible, for the sufficient and simple reason that no single book is. A book is not an isolated being: it is a relationship, an axis of innumerable relationships…

I didn’t quite understand the thrust of this essay which begins by refuting the notion that literature is purely a game, and asserts that it involves and tone of voice and relationship with a reader, and then seems to go on to say that this is in some measure proven by the works of George Bernard Shaw whose philosophy may be derivative (Butler and Schopenhauer) but whose prolific invention of character is unprecedented in his time. The sardonic Irishman is an odd choice for the sly Argentinian to single out for praise.

A New Refutation of Time

Consists of two essays written in the 1940s. They are complex and hard to follow but I think he begins with the philosophical doctrine of Idealism which claims the human mind consists of a succession of sense perceptions and doesn’t require there to be a ‘real world’ out there, behind them all. Borges is, I think, trying to go one step further and assert that there need not be a succession of sense perceptions, there is no logical necessity for these impressions to be in the series which we call time. There is only the present, we can only exist in the present, therefore there is no time.

Parables

A series of very short thoughts, images, moments or insights which inspire brief narratives pregnant with meaning or symbolism. Kafka, of course, also wrote modern parables, parables with no religious import but fraught with psychological meaning.

Inferno, 1, 32

God sends a leopard kept in a cage in late 13th century Italy a dream in which he explains that his existence, his life history and his presence in the zoo are all necessary so that the poet Dante will see him and place him at the opening of his poem, The Divine Comedy.

Paradiso, XXXI, 108

Who of us has never felt, while walking through the twilight or writing a date from his past, that something infinite had been lost?

Maybe the mysterious thing which St Paul and the mystics saw and could not communicate appears to all of us every day, in the face of the street lottery ticket seller. Perhaps the face of Jesus was never recorded so that it could become the face of all of us.

Ragnarök

He has a dream. He was in the School of Philosophy and Letters chatting with friends when a group breaks free from the mob below to cries of ‘The gods! The gods’ who take up their place on the dais after centuries of exile. But during that time they have become rough and inhuman, they cannot actually talk but squeak and grunt.

Centuries of fell and fugitive life had atrophied the human element in them; the moon of Islam and the cross of Rome had been implacable with these outlaws. Very low foreheads, yellow teeth, stringy mulatto or Chinese moustaches and thick bestial lips showed the degeneracy of the Olympian lineage. Their clothing corresponded not to a decorous poverty but rather to the sinister luxury of the gambling houses and brothels of the Bajo. A carnation bled crimson in a lapel and the bulge of a knife was outlined beneath a close-fitting jacket. Suddenly we sensed that they were playing their last card, that they were cunning, ignorant and cruel like old beasts of prey and that, if we let ourselves be overcome by fear or pity, they would finally destroy us. We took out our heavy revolvers (all of a sudden there were revolvers in the dream) and joyfully killed the Gods.

Parable of Cervantes and the Quixote

How could Miguel de Cervantes ever have guessed that his attempt to mock and undermine the glorious myths of the Age of Chivalry in his fictitious character, Don Quixote, would itself become a larger-than-life myth? (Well, anyone who has studied a bit of human nature and knows that humans are the myth-making species, constantly rounding out narratives, creating stories which explain everything in which larger-than-life figures either cause all evil or all good.)

The Witness

Borges imagines the last pagan Anglo-Saxon, the last eye-witness of the sacrifices to the pagan gods, living on into the new age of Christianity. What memories and meanings will be lost at his death? Which makes him reflect on what will be lost when he himself dies.

A Problem

A very abstruse problem: Cervantes derives Don Quixote from an Arab precursor, the Cide Hamete Benengeli. Imagine a scrap of manuscript is discovered in which his knightly hero discovers that in one of his fantastical conflicts he has actually killed a man. How would Quixote respond? And Borges imagines four possible responses.

Borges and I

The narrator, Borges, speculates about the other Borges. On a first reading I take this to be the Borges of literature, the Borges who both writes the stories and is conjured into existence by the stories, who is not the same as the flesh and blood Borges who walks the streets.

Little by little, I am giving over everything to him, though I am quite aware of his perverse custom of falsifying and magnifying things

Everything and Nothing

A moving and beautiful meditation on the life of William Shakespeare which paints him as a hollow man, plagued by his own emptiness, who seeks to fill it with books, then with sex with an older woman (marriage to Anne Hathaway), moving to the big city, and involvement in about the most hurly-burly of professions, acting, before someone suggests he writes plays as well as acting in them, and he fills his soul with hundreds of characters, giving them undreamed-of speeches and feelings, before, an exhausted middle aged man he retires back to his provincial birthplace, and renounces all poetry for the gritty reality of lawsuits and land deals before dying young.

In a fantastical coda, he arrives in heaven and complains to God that all he wants is to have an identity, to be a complete man instead of a hollow man, but God surprises him with his reply.

After dying he found himself in the presence of God and told Him: ‘I who have been so many men in vain want to be one and myself.’ The voice of the Lord answered from a whirlwind: ‘Neither am I anyone; I have dreamt the world as you dreamt your work, my Shakespeare, and among the forms in my dream are you, who like myself are many and no one.’


Labyrinths

A labyrinth is a structure compounded to confuse men; its architecture, rich in symmetries, is subordinated to that end. (The Immortal)

The choice of this word for the title of the volume is no accident. The metaphor of the labyrinth, referring to endless tangles of intellectual speculation, crops up in most of the stories and many of the essays. It is a founding metaphor of his work.

  • Tlön is surely a labyrinth, but it is a labyrinth devised by men, a labyrinth destined to be deciphered by men.
  • Haslam has also published A General History of Labyrinths
  • I have some understanding of labyrinths: not for nothing am I the great grandson of that Ts’ui Pên who was governor of Yunnan and who renounced worldly power in order to write a novel that might be even more populous than the Hung Lu Meng and to construct a labyrinth in which all men would become lost.
  • I thought of a labyrinth of labyrinths, of one sinuous spreading labyrinth that would encompass the past and the future and in some way involve the stars
  • Once initiated in the mysteries of Baal, every free man automatically participated in the sacred drawings, which took place in the labyrinths of the god every sixty nights (Babylon)
  • Another [book] (very much consulted in this area) is a mere labyrinth of letters (Babel)
  • He is rescued from these circular labyrinths by a curious finding, a finding which then sinks him into other, more inextricable and heterogeneous labyrinths (Theme of the Traitor and the Hero)
  • I felt that the world was a labyrinth, from which it was impossible to flee… (Death and the Compass)
  • On those nights I swore by the God who sees with two faces and by all the gods of fever and of the mirrors to weave a labyrinth around the man who had imprisoned my brother (Death and the Compass)
  • Meticulously, motionlessly, secretly, he wrought in time his lofty, invisible labyrinth (The Secret Miracle)
  • Intolerably, I dreamt of an exiguous and nitid labyrinth: in the center was a water jar; my hands almost touched it, my eyes could see it, but so intricate and perplexed were the curves that I knew I would die before reaching it. (The Immortal)
  • There were nine doors in this cellar; eight led to a labyrinth that treacherously returned to the same chamber; the ninth (through another labyrinth) led to a second circular chamber equal to the first. (The Immortal)
  • You are not lighting a pyre, you are lighting a labyrinth of flames. (The Theologians)

The most labyrinthine story is The Garden of Forking Paths in which the word occurs 18 times.

The labyrinth is a metaphor for the mind and the way it never stops speculating, creating unending streams of interpretation, of our lives, of the world, of each other, of everything, each more entrancing and futile than the one before (among which are ‘the intimate delights of speculative theology’). Thus many of his ‘stories’ feature hardly any characters, events or dialogue – all the energy goes toward capturing the beguiling, phosphorescent stream-of-ideas of an extremely learned, religio-philosophical, fantastical mind:

I thought that Argos and I participated in different universes; I thought that our perceptions were the same, but that he combined them in another way and made other objects of them; I thought that perhaps there were no objects for him, only a vertiginous and continuous play of extremely brief impressions. I thought of a world without memory, without time; I considered the possibility of a language without nouns, a language of impersonal verbs or indeclinable epithets. (The Immortal)

And this endless stream of ideas reflects the way a mature world is full of infinite iterations of any given object. Looking at a coin in his hand:

I reflected that every coin in the world is a symbol of those famous coins which glitter in history and fable. I thought of Charon’s obol; of the obol for which Belisarius begged; of Judas’ thirty coins; of the drachmas of Laï’s, the famous courtesan; of the ancient coin which one of the Seven Sleepers proffered; of the shining coins of the wizard in the 1001 Nights, that turned out to be bits of paper; of the inexhaustible penny of Isaac Laquedem; of the sixty thousand pieces of silver, one for each line of an epic, which Firdusi sent back to a king because they were not of gold; of the doubloon which Ahab nailed to the mast; of Leopold Bloom’s irreversible florin; of the louis whose pictured face betrayed the fugitive Louis XVI near Varennes. (The Zahir)

And:

Money is abstract, I repeated; money is the future tense. It can be an evening in the suburbs, or music by Brahms; it can be maps, or chess, or coffee; it can be the words of Epictetus teaching us to despise gold; it is a Proteus more versatile than the one on the isle of Pharos. It is unforeseeable time, Bergsonian time, not the rigid time of Islam or the Porch.

Everything relates to everything else. Everything is a symbol of everything else, including the most profound categories of thought, hundreds, thousands of which have been dreamt up by the centuries full of metaphysicians and mystics. Anything can stand for anything else and that is, or should be, the freedom of literature, showing us how the infinite nature of human thought can liberate us, at every moment.

Tennyson once said that if we could understand a single flower, we should know what we are and what the world is. Perhaps he meant that there is no fact, however insignificant, that does not involve universal history and the infinite concatenation of cause and effect. Perhaps he meant that the visible world is implicit in every phenomenon, just as the will, according to Schopenhauer, is implicit in every subject… (The Zahir)

Or perhaps something else again, and something else again, and on forever, as long as we breathe, as long as we have consciousness, which consists of impressions, connections, moods, feelings and thoughts endlessly unfurling. Hence his interest in The Infinite, which is the subject of many of the stories (The Library of Babel) and the essay on Achilles and the tortoise which examines the infinitely recursive nature of intelligence. Speaking of the paradox, he writes:

The historical applications do not exhaust its possibilities: the vertiginous regressus in infinitum is perhaps applicable to all subjects. To aesthetics: such and such a verse moves us for such and such a reason, such and such a reason for such and such a reason…

And so on, forever.

Labyrinths as a labyrinth

I began to note how certain names and references recur in many of the stories, for example the name and works of Kafka or the paradox of Achilles and the tortoise, Schopenhauer’s notion of the world as a fantasy, Spinoza’s that all things long to persist as themselves – when it occurred to me that these references and motifs which recur across so many stories and essays themselves create a matrix or web which links the texts subterraneanly, so to speak, and themselves create a kind of labyrinth out of the text of Labyrinths. That the totality of the book Labyrinths is itself a labyrinth.

And, rereading that definition – ‘A labyrinth is a structure compounded to confuse men’ – maybe the enjoyment of this awesome book comes from savouring pleasurable confusions; maybe it is about entering a world of carefully controlled and contrived intellectual bewilderments.

The Borgesian

There’s an adjective, apparently, Borgesian, which means: ‘reminiscent of elements of Borges’ stories and essays, especially labyrinths, mirrors, reality, identity, the nature of time, and infinity’.

In his preface, André Maurois, in an attempt to convey the sense Borges’s stories give us of a vast erudition, says that Borges has read everything, but this isn’t quite true. His fictions very cannily give the impression that he has read widely, but it becomes clear fairly quickly that he has read widely in a very particular kind of text, in a certain kind of semi-mystical philosophy and metaphysics, often venturing from the fairly reputable works of Berkeley or Hume or Schopenhauer out into the arcane and mysterious byways of Christian and Islamic and Judaic theology, with the occasional excursion into the wisdom of Chinese magi.

These attributes – the combination of reputable Western philosophers with obscure religious mystics, and the casual mingling of Western texts with dicta from the Middle East or China – are exemplified in probably most famous of all Borges’s stories, Tlön, Uqbar, Orbis Tertius. Here’s a complete list of all the books and ideas referred to in just this one short essay:

Books

  • The Anglo-American Cyclopaedia (New York, 1917)
  • Ritter’s Erdkunde
  • Justus Perthes’ atlases
  • Silas Haslam: History of the Land Called Uqbar (1874)
  • Silas Haslam: A General History of Labyrinths
  • Lesbare und lesenswerthe Bemerkungen über das Land Ukkbar in Klein-Asien (1641) by Johannes Valentinus Andreä
  • Thomas De Quincey (Writings, Volume XIII)
  • Bertrand Russell: The Analysis of Mind (1921)
  • Schopenhauer: Parerga und Paralipomena (1851)
  • Hydriotaphia, Urn Burial, or a Discourse of the Sepulchral Urns lately found in Norfolk by Sir Thomas Browne (1658)

References

  • the Gnostic philosophers’ belief that the world is a pale parody of the real Creation
  • the Islamic tradition of the marvellous Night of Nights
  • David Hume’s comments on the philosophy of George Berkeley
  • Meinong’s theory of a subsistent world
  • Spinoza’s attribution to the Almighty of the attributes of time and extension
  • a heresiarch of the eleventh century
  • Zeno’s paradoxes
  • The Tao Te Ching
  • The 1001 Nights
  • hermetic philosophy

And then there are the hoaxes for which Borges acquired quite a reputation. Silas Haslam does not exist, is merely a fictional author and, scattered throughout these 40 texts, among the pedantic footnotes citing genuine works of philosophy or theology, are scattered other fictional authors, thinkers and ideas. In Borges’s hands the worlds of fiction and ‘reality’ meet and mingle on equal terms. They are, after all, situated in the realm of discourse, and can there be anything more imaginary than that?


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The Great Wall of China by Franz Kafka (1917)

my investigation is purely historical

I remember this story giving me a funny feeling when I read it as a teenager because of the heady, sweeping vision of history it gives you. I was too young to realise that any ‘history’ it contains is used for purely aesthetic reasons, to feed the purposes of the parable and of Kafka’s distinctive take on human existence.

The Great Wall of China imagines what it was like to be one of the builders of the Great Wall. It is told from the point of view of an articulate member of the generation who were raised to build it, trained to build it, and indoctrinated to build it, a man from a southeast Chinese province ‘almost on the borders of the Tibetan Highlands’.

The first half of the text describes the excited and patriotic ‘spirit of the times’, the narrator being lucky enough to have turned twenty and graduated from school just as the mammoth project was commencing.

And goes on to describe the wall less as a engineering and logistical challenge but more, as you might imagine from a creative writer, as a psychological challenge. Thus, according to the narrator, the main challenge to be overcome was exhaustion and despair. It would take a gang of workers and supervisors about five years to build five miles of wall by which time

the supervisors were as a rule too exhausted and had lost all faith in themselves, in the wall, and in the world.

And so after five years they were moved to a new region hundreds of miles away, the sole purpose being to show them other sections of the completed wall and parade them past cheering fellow citizens to bolster their morale.

The wistful tone

But rereading it now I think what appealed to me was the tone of the narrator. Most of Kafka’s other stories are told in real time – this happens then this happens then this. But the narrator of the Great Wall is looking back, wistfully and nostalgically to the early days of the wall which coincided with his flush of youth. He wants to ‘convey the ideas and experiences of that time and make them intelligible’ and the story is littered with phrases which hark back to that hopeful and optimistic era:

  • In those days the book was in everyone’s hands…
  • At that time for many people, even the best, there was a secret principle…

The whole text is bathed in an unusually warm and humane tone of voice.

The mysterious high command

The legendary vastness of China gives Kafka a new location to situate what you could call the core essence of the Kafkaesque, the notion of an endlessly ramifying hierarchy of unknowable authorities:

It is possible that even these considerations, which argued against building the wall in the first place, were not ignored by the leadership when they decided on piecemeal construction. We—and here I’m really speaking on behalf of many – actually first found out about it by spelling out the orders from the highest levels of management and learned for ourselves that without the leadership neither our school learning nor our human understanding would have been adequate for the small position we had within the enormous totality.

In the office of the leadership—where it was and who sat there no one I asked knows or knew—in this office I imagine that all human thoughts and wishes revolve in a circle, and all human aims and fulfilments in a circle going in the opposite direction.

Note the litotes in the first line – ‘It is possible that even these considerations… were not ignored by the leadership – which he uses to create a characteristic sense of uncertainty and speculation…

Slowly we realise that the story is in fact cast as an essay, a historical enquiry, into one odd fact, the fact that the wall was built in standalone sections which were often not linked up for decades or ever. Pondering the wisdom of the high command, the author talks himself into believing that the wall was in fact never a practical defence against invaders from the north: it was more a categorical imperative to unite Chinese society. More than that, it had an almost supernatural source.

I imagine that the high command has existed from all eternity, and the decision to construct the wall likewise. Unwitting northern people believed they were the cause; unwitting emperor who imagined he had given orders for it. We who were builders of the wall know otherwise and are silent.

This I found a breath-taking and vast and mysterious vision.

The remoteness of the emperor

In the second half of the short text the author goes on to expand it by subjecting the figure of the Emperor to a thorough Kafka-isation i.e. turning him into a figure so remote and mysterious, that no one knows or can know about him. The same idea he’s applied to the notional ‘Court’ in The Trial. 

We would think about the present emperor if we knew who he was or anything definite about him. We were naturally always trying… to find out something or other about him, but, no matter how strange this sounds, it was almost impossible to learn anything, either from pilgrims, even though they wandered through much of our land, or from near or remote villages, or from boatmen, although they have travelled not merely on our little waterways but also on the sacred rivers. One hears a great many things, true, but can gather nothing definite.

The idea is developed to visionary or phantasmagorical lengths, with the author stating that the empire is so vast that it is impossible ever to hear anything about the emperor, malicious court conspiracies may overthrow him, but the author’s people, far in the distant south, will never hear about this. Nobody knows the name of the current emperor resulting in ‘universal uncertainty’.

In fact the text contains a one-page-long parable of haunting beauty.

The parable of the emperor’s message

The Emperor has sent a message to you, his humble subject, a tiny shadow cowering in the furthest distance from the imperial sun; the emperor on his deathbed has sent a message to you alone. He ordered the messenger to kneel down beside his bed and whispered the message into his ear. He thought it so important that he had the messenger repeat it back to him. He confirmed the accuracy of the verbal message by nodding his head. And in front of the entire crowd of those who’ve come to witness his death – for all the obstructing walls have been broken down and all the great ones of his empire are standing in a circle on the broad and high soaring flights of stairs – in front of all of them he dispatches his messenger.

The messenger sets off at once, a powerful, tireless man. Sticking one arm out and then another, he makes his way through the crowd. If he encounters resistance, he points to his breast where there is a sign of the sun. So he moves forward easily, unlike anyone else.

But the crowd is so huge; its dwelling places are infinite. If there were an open field, how he would fly along, and soon you would hear the marvellous pounding of his fist on your door. But instead of that, how futile are all his efforts. He is still forcing his way through the private rooms of the innermost palace. He will never he win his way through. And if he did manage that, nothing would have been achieved. He would have to fight his way down the steps, and, if he managed to do that, nothing would have been achieved. He would have to stride through the courtyards, and after the courtyards the second palace encircling the first, and, then again, stairs and courtyards, and then, once again, a palace, and so on for thousands of years.

And if he finally did burst through the outermost door – but that can never, never happen – the royal capital city, the centre of the world, is still there in front of him, crammed to bursting with its own refuse. Nobody could pushes his way through here, even with a message from a dead man.

It is Zeno’s paradox of Achilles and the tortoise, redone in a mystical fictional form. If this had been in The Trial both teller and auditor of the fable would have reflected (at length) on how impossible it is to ever establish any truth or knowledge, to ever receive the message, to ever find out what is going on.

But The Great Wall of China is different. It has, as I mentioned, an unusually warm and mellow tone about it. And thus this page-long parable ends not on a note of hopelessness, but with an image of acceptance.

But you sit at your window when evening falls and dream that message to yourself.

Kafka is rarely this forgiving to himself or his readers. It is this twilight, nostalgic and forgiving tone which makes The Great Wall of China stand out among all his other works.

And it also makes you realise that his fundamental tropes of distant rulers and unknowable hierarchies and universal uncertainty need not necessarily be negative. Precisely the metaphors and tropes which make Kafka a patron saint of existentialist angst can give just as much support to a mellow, almost Zen-like air of detachment and mellowness.


Credit

The Great Wall of China by Franz Kafka was first published after Kafka’s death in a short story collection compiled by Max Brod and Hans-Joachim Schoeps. The first English translation by Willa and Edwin Muir was published by Martin Secker in 1933. All quotations are for the purposes of criticism and review.

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