Ulysses by James Joyce: Eumaeus

Cooks rats in your soup, he appetisingly added, the chinks does.
(Tall story-telling traveller D.B. Murphy)

—Then, Stephen said staring and rambling on to himself or some unknown listener somewhere, we have the impetuosity of Dante and the isosceles triangle miss Portinari he fell in love with and Leonardo and san Tommaso Mastino.
(Joyce satirising his own character, and technique)

It’s a patent absurdity on the face of it to hate people because they live round the corner and speak another vernacular.
(Part of Leopold Bloom’s extended soliloquy about toleration and fairness)

Intellectual stimulation, as such, was, he felt, from time to time a firstrate tonic for the mind. Added to which was the coincidence of meeting, discussion, dance, row, old salt of the here today and gone tomorrow type, night loafers, the whole galaxy of events, all went to make up a miniature cameo of the world we live in…
(Bloom’s thoughts giving one of the many summaries of ‘Ulysses’ itself)

give us this day our daily press.

‘Eumaeus’ is the 16th of the 18 chapters in James Joyce’s novel, ‘Ulysses’. Here’s a reminder of the book’s chapter numbers and names:

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

‘Eumaeus’ follows the longest chapter, ‘Circe’, which is an extended fantasia which sees the book’s two protagonists, young intellectual Stephen Dedalus and middle-aged advertising salesman Leopold Bloom, meet in a brothel in Dublin’s red light district.

Time

Each of the chapters covers about an hour in the course of one day, Thursday 16 June 1904, and into the early hours of the following Friday. ‘Eumaeus’ takes place roughly between 12.45 and 1.40 am i.e. in the early hours of the morning of the next day, Friday 17 June.

Context

‘Circe’ had ended with Stephen, very drunk, getting involved in a fight in the street with a British soldier. After a prolonged standoff, the soldier, Private Carr, punches Stephen in the face, knocking him to the ground. The pair are surrounded by a shouting crowd and the cops turn up, threatening to arrest Stephen. But the situation is defused by the fairy godmother-like arrival of a character met much earlier in the story, Corny Kelleher, who has some influence with the cops and gets them a) not to arrest Stephen and b) to disperse the threatening crowd.

This leaves Bloom looking down at the prone, mumbling figure of Stephen wondering what to do with him. He can’t leave him there on the street but is in a quandary where to take him. Eventually he thinks of a late-night café for nightworkers down by the docks, hoists Stephen to his feet and helps him stagger there.

Homeric parallel

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

This chapter, coming near the end of the story is loosely based on the Homeric character of Eumaeus. In the Odyssey, Odysseus finally makes it home to his kingdom of Ithaca but his palace is occupied by a horde of fit young men all vying to marry his wife, Penelope and thus gain control of his kingdom. Odysseus can’t just walk in so he disguises himself as a beggar and goes to the hut of Eumaeus, his faithful swineherd. Eumaeus had been bought as a slave as a baby by Odysseus’s father and the two men had grown up together. In other words, Eumaeus knows Odysseus better than anyone except his wife, Penelope.

After he has told Eumaeus a few old stories designed to test his faithfulness, Odysseus reveals his real identity to his delighted servant. Soon afterwards, in Eumaeus’s hut, the hero is reunited with his son, Telemachus. Together the three men plan how to take on the small army of suitors which are occupying his palace.

Modern equivalent

Back to the novel and Bloom helps Stephen on quite a long walk through the streets of Dublin to the all-night café where they encounter a drunken sailor named D.B. Murphy, who tells tall tales of his many sea journeys to exotic destinations.

So the parallel with Homer is there but, as you can see, is quite loose: Murphy is Eumaeus (even though he has not known Bloom/Odysseus since they were boys); and they take shelter with him but not in his hut or shelter, in a public café; and Bloom and Stephen certainly take shelter together but they do not meet there, they first back met in the maternity hospital in chapter 14 and then again in the brothel in chapter 15.

So the Homeric parallel is there but loosely applied and, like a cinematic effect, fades in and out of focus.

Style

After the mayhem of ‘Circe’, which is cast in the form of a surrealist absurdist play, ‘Eumaeus’ is much, much more restrained. It’s a return to traditional prose cast in sentences and paragraphs, all done in a unified tone of voice with no dramatic interruptions. This style is in a distinctive narrative voice completely different from any previous chapter but it is admirably clear and understandable compared to the clotted, truncated and often impenetrable style of earlier chapters.

Instead it’s written in a style variously described by commentators as ‘old’, ‘tired’, ‘worn out’ or ‘threadbare’ which, after all, is entirely appropriate to two protagonists who have had a long, trying day, particularly to Stephen who is sobering up after an all-day bender.

The tiredness is indicated by the way it is stuffed with clichés and worn-out expressions.

It was just the wellknown case of hot passion, pure and simple, upsetting the applecart with a vengeance…

The night air was certainly now a treat to breathe though Stephen was a bit weak on his pins.

That kind of thing. Thus after they enter the shelter:

A few moments later saw our two noctambules safely seated in a discreet corner only to be greeted by stares from the decidedly miscellaneous collection of waifs and strays and other nondescript specimens of the genus homo already there engaged in eating and drinking diversified by conversation for whom they seemingly formed an object of marked curiosity.

The effect is of a not-very-educated person, possibly a bit tipsy, striving to sound intelligent, or to put on their best style. Some critics suggest it’s what Leopold Bloom would sound like if he tried to write a piece of fiction. Not stupid, just clichéd and, as you can see from that one excerpt, also quite rambling.

Preparatory to anything else Mr Bloom brushed off the greater bulk of the shavings and handed Stephen the hat and ashplant and bucked him up generally in orthodox Samaritan fashion which he very badly needed. His (Stephen’s) mind was not exactly what you would call wandering but a bit unsteady and on his expressed desire for some beverage to drink Mr Bloom in view of the hour it was and there being no pump of Vartry water available for their ablutions let alone drinking purposes hit upon an expedient by suggesting, off the reel, the propriety of the cabman’s shelter, as it was called, hardly a stonesthrow away near Butt bridge where they might hit upon some drinkables in the shape of a milk and soda or a mineral.

As you can see it’s not just Readers Digest/Titbits magazine clichés (‘bucked him up’, ‘not exactly what you would call’), several other things are going on. Among other things, the sentences are long and rambling, and you can hear the base note of Joyce’s characteristic clunkiness of phraseology, his tendency to bolt several shorter sentences together into a clumsy longer one. In fact, so long and rambling, it often feels like a kind of dress rehearsal for Molly Bloom’s long soliloquy which ends the book. Here is just one sentence from Bloom’s thoughts on how hardworking men and women need a nice holiday once a year:

There were equally excellent opportunities for vacationists in the home island, delightful sylvan spots for rejuvenation, offering a plethora of attractions as well as a bracing tonic for the system in and around Dublin and its picturesque environs even, Poulaphouca to which there was a steamtram, but also farther away from the madding crowd in Wicklow, rightly termed the garden of Ireland, an ideal neighbourhood for elderly wheelmen so long as it didn’t come down, and in the wilds of Donegal where if report spoke true the coup d’œil was exceedingly grand though the lastnamed locality was not easily getatable so that the influx of visitors was not as yet all that it might be considering the signal benefits to be derived from it while Howth with its historic associations and otherwise, Silken Thomas, Grace O’Malley, George IV, rhododendrons several hundred feet above sealevel was a favourite haunt with all sorts and conditions of men especially in the spring when young men’s fancy, though it had its own toll of deaths by falling off the cliffs by design or accidentally, usually, by the way, on their left leg, it being only about three quarters of an hour’s run from the pillar.

In fact at one point Bloom himself ponders the possibility of him writing up an account of his mad day, specifically the events in the cab shelter, strongly hinting at the Bloom-as-author theory.

He wondered whether he might meet with anything approaching the same luck as Mr Philip Beaufoy if taken down in writing suppose he were to pen something out of the common groove (as he fully intended doing) at the rate of one guinea per column. My Experiences, let us say, in a Cabman’s Shelter.

Hugh Kenner points out that Bloom speaks like the narrator, in the same mix of long-winded cliches and rather pompous phraseology, indicating either that he is speaking the style he would write (unlikely) or that, as in many other places by now, the narrative style has taken over the characters (Kenner p.130).

Cast

  • Leopold Bloom
  • Stephen Dedalus
  • Gumley – nightwatchmen asleep in his ‘sentrybox’ by the docks
  • Corley – unemployed, scrounging son of a Dublin police inspector who asks Stephen for money – first appeared in the Dubliners story ‘Two Gallants’, extracting money from a naive girlfriend – nicknamed Lord John Corley because his mother was a servant in the house of an aristocrat
  • Skin-the-Goat – alias ‘the keeper’ – owner of the all-night café
  • D. B. Murphy of Carrigaloe – an occasional stammer and his gestures being also clumsy – teller of tall stories about his travels
  • a figure who may or may not be town clerk Henry Campbell, Bloom can’t decide (theme of confused identities)
  •  a streetwalker ‘glazed and haggard under a black straw hat’ makes a brief appearance

Detailed summary

Walking It’s further to the cabman’s shelter than summaries imply. They walk there in a passage which shows off Joyce’s command of Dublin’s street layout, you can imagine him carefully poring over a map: they walk along Beaver Street (more properly Lane) as far as the farrier’s, encountering the distinctly fetid atmosphere of the livery stables at the corner of Montgomery Street; turn left into Amien Street near Dan Bergin’s pub, where they see a four-wheeler cab outside the North Star Hotel. Bloom whistles for it but it doesn’t budge. So they head off for in the direction of Amiens Street railway terminus by way of Mullett’s and the Signal House.

Trams A Dublin United Tramways Company’s sandstrewer passes by which prompts Bloom to tell Stephen how he nearly got run over by a tram at the start of ‘Circe’ – so that incident, at least, was ‘real’ (within the terms of a fictional narrative). They pass the main entrance of the Great Northern railway station and the backdoor of the morgue, arriving at the Dock Tavern before turning into Store Street, famous for its C division police station. They continue past the tall warehouses of Beresford Place, past the turning on the right into Talbot Place, and Bloom enjoys the smell coming from James Rourke’s city bakery nearby.

Corny Bloom tells Stephen how lucky he was that Corny Kelleher turned up to sort things with the police, and rambles on to comment on the well-known corruption of some parts of the constabulary and snipe at the way you could never find one in the rough parts of town but there were plenty protecting the rich areas; and generally cautions against getting drunk and wasting your money on prostitutes. (Bit late for advice since we know from ‘Portrait’ that Stephen has been frequenting prostitutes since he was 16 i.e. 6 years.) Then he laments the way Stephen was ‘abandoned’ by all his pals, the drunk medics we met in ‘Oxen of the Sun’.

The sleeping nightwatchman On they walk, passing behind the Custom House, under the Loop Line Bridge, spotting the corporation watchman inside a sentrybox who, after some effort, Stephen remembers is a friend of his father’s, Gumley who, now he recognises him, he walks away so as to avoid. (Gumley having this job as nightwatchman is mentioned among the crew in the Evening Telegraph offices in chapter 8 ‘Aeolus’, and explicitly noted by Stephen.)

Lord John Corley But Stephen is hailed by a dubious figure who emerges from the shadows and proves to be Corley, an impoverished scrounger, nicknamed Lord John Corley because one of his female ancestors was a serving woman in a fine country house where, malicious rumour had it, she was impregnated by the aristocratic owner: hence the joke that noble blood runs in his veins and the facetious nickname.

Corley begs Corley now begs, saying his mates have abandoned him, he hasn’t a penny in the world and nowhere to sleep. As it happens, neither has Stephen: he suggests he tries for a vacancy coming up at Deasy’s school, then gives Corley a random coin from his pocket thinking it a penny, it’s in fact a half crown so Corley promises to pay it back. Corley carries on about needing a job, he asks Stephen to ask Bloom to ask a certain Boylan if he can get a job as one of the sandwich board men we’ve seen walking about Dublin earlier. This may or may not be the ‘Blazes’ Boylan who is at the centre of the narrative, but the name gives Bloom a turn.

Where will Stephen stay? Stephen quits Corley and rejoins Bloom who summarises the accommodation situation. 1) Stephen walking out to Sandycove, to the Martello Tower where he’s been sleeping, is out of the question (why? it’s only about 3 miles?). More importantly, if he did walk there, Mulligan wouldn’t let him into the tower. Why not? Because. Bloom reminds him, of ‘what occurred at Westland Row station’. What was this?

Bloom’s witness Bloom goes on to describe how he himself witnessed Buck Mulligan and Haines dodging among the crowd to avoid Stephen.

the very unpleasant scene at Westland Row terminus when it was perfectly evident that the other two, Mulligan, that is, and that English tourist friend of his, who eventually euchred their third companion, were patently trying as if the whole bally station belonged to them to give Stephen the slip in the confusion, which they did.

Did Stephen punch Mulligan? But critic Hugh Kenner thinks something more happened: he thinks Stephen’s bubbling resentment at Mulligan finally boiled over and Stephen hit Mulligan. This would explain why a) there are scattered references to Stephen’s hand hurting him in ‘Circe’ and this chapter] and b) explain why he absolutely cannot go back to the tower. The rupture is now final.

Family Why doesn’t he go and stay the night with his family? Bloom assures him his father, Simon Dedalus, often speaks proudly of him. This triggers a vivid memory in Stephen of his family’s poverty, of:

His family hearth the last time he saw it with his sister Dilly sitting by the ingle, her hair hanging down, waiting for some weak Trinidad shell cocoa that was in the sootcoated kettle to be done so that she and he could drink it with the oatmealwater for milk after the Friday herrings they had eaten at two a penny with an egg apiece for Maggy, Boody and Katey, the cat meanwhile under the mangle devouring a mess of eggshells and charred fish heads and bones on a square of brown paper,

Mulligan Meanwhile Bloom is rambling on about what an up-and-coming man Mulligan is, destined for a fine career, plus the story of him bravely rescuing a man from drowning. Stephen doesn’t say anything but we can imagine his inner chagrin.

Ice cream Italians The pair come up to an ice cream car (parked next to the men’s public urinal?) around which a group if Italian men are volubly arguing. They walk past them and enter ‘the cabman’s shelter’. It’s always described in these terms but the owner sells hot coffee, there’s a printed price list, and quite a few people are sitting around in it, so the word ‘shelter’ seems pretty misleading. That’s why I envision it as more of an all-night café, albeit of primitive wooden construction.

Skin-the-goat The owner of the shelter/café is said to be ‘Skin-the-Goat Fitzharris, the invincible’, a real-life historical figure famous because he was the getaway driver for the gang of nationalists who committed the notorious Phoenix park murders i.e stabbed to death the British officials, permanent undersecretary Thomas Henry Burke and Chief Secretary for Ireland, Lord Frederick Cavendish.

This Fitzharris was mentioned in chapter 8, ‘Aeolus’, as part of the story of Gallaher’s scoop told by the editor of the Evening Telegraph, Myles Crawford.

The fog of history Fitzharris symbolises several of the chapter’s themes, namely ambiguity and shifting identities. 1) Nobody knows whether the shelter keeper is the famous Skin, it’s just a widely held assumption; and 2) nobody is totally sure of his history, how long he was sentenced to prison, when he was released, some people said he emigrated to America etc. I.e. a fog of uncertainty. 3) The Phoenix Park murders themselves are long enough ago (1882, being discussed in 1904) for all kinds of other rumours and legends to have gathered around it, some of which the characters discuss.

Coffee The pair take a seat, Bloom orders Stephen a cup of coffee and a roll, and they settle back and review the shifty looking clientele. Bloom asks Stephen why, if he understands Italian, he doesn’t write poetry in it, such a beautiful language. Stephen explains that the Italians were arguing over money (in other words, just like so many of the Dubliners we’ve met).

Shocking coffee The café owner brings over ‘a boiling swimming cup of a choice concoction labelled coffee on the table and a rather antediluvian specimen of a bun’.

Red-haired man One particular red-haired, half-drunk bloke at a nearby table, a seaman by the look of him, asks Stephen what his name is. When he replies Dedalus, the sailor asks if he knows Simon Dedalus (i.e. Stephen’s father). With studied detachment, Stephen says he’s heard do him. Irish nationalism, and Stephen’s steady resistance to it, flare in the brief exchange about Simon:

—He’s Irish, the seaman bold affirmed, staring still in much the same way and nodding. All Irish.
—All too Irish, Stephen rejoined.

D.B. Murphy The sailor launches into an anecdote about seeing a man named Dedalus shoot eggs over his shoulder, as part of a travelling circus. Then introduces himself as D.B. Murphy of Carrigaloe, tells his listeners he has a wife down in Carrigaloe that he hasn’t seen for seven years. Which triggers thoughts in Bloom of various stories about sailors returning after long absences, obviously invoking the Odysseus parallels.

Chews tobacco Murphy asks one of the surrounding jarveys i.e. drivers of horsedrawn taxi cabs, for a wad of tobacco; the keeper gives him one, he bites a big hunk and starts chawing it. And Murphy embarks on a series of sailor yarns. If you think about it, it’s characteristically clever of Joyce to have a seasoned old sailor tell his yarns in a chapter characterised by knackered, cliched, threadbare prose. They suit each other.

A crocodile bites Remember how many inanimate objects got to talk in ‘Circe’? and Bloom’s general principle that ‘Everything speaks in its own way.’ Something similar here, for a moment, as Murphy re-enacts the sight of a crocodile biting off part of an anchor.

—I seen a crocodile bite the fluke of an anchor same as I chew that quid.
He took out of his mouth the pulpy quid and, lodging it between his teeth, bit ferociously:
—Khaan! Like that.

South American tribes Murphy shows round a postcard of primitive tribespeople in the south American jungle. This triggers Bloom’s long-held ambition to go on a sightseeing tour of England, which morphs into the idea of setting up his own travelling music company, with his wife Molly the soprano at its core. Which morphs into the general idea that the hardworking people of Dublin need an annual holiday (see the long quote above).

The sailor’s tattoo After a few more tales, the sailor declares he’s had enough, he’s sick of the sea, he wants a nice cushy landlubber job, like his mate who’s a gentleman’s valet. He laments that his son Danny abandoned a good apprenticeship and ran away to sea. He opens his shirt to show everyone a tattoo of an anchor on his chest, with a face above it (the face of the tattooist, named Antonio who was later, in a farfetched detail eaten by sharks). He shows how, if he pinches his skin, the face makes different expressions. A symbol of changeable identities, a central theme of the novel.

Prostitute appears A haggard streetwalker opens the door and peers in, maybe touting for business. Bloom recognises her and hides behind someone reading a newspaper. Commentators claim this is Bridie Kelly, the degraded prostitute who years earlier, Bloom lost his virginity to, although her name doesn’t occur her in text. But it would explain why Bloom ducks. Anyway, the shelter owner tells her to beat it.

Bloom’s plan to vet prostitutes This triggers Bloom to tell Stephen how shocking it is that such diseased women can haunt the streets, they ought to be vetted by the authorities, which leads on to speculation about the difference between soul and body, which triggers in Stephen a typically over-learned and satirical reply. Bloom replies to Stephen’s super-sophisticated theology with everyman common sense.

Motherly Bloom Bloom prompts Stephen to try some of the (revolting) coffee and stirs it to whisk up the sugar settled on the bottom. He also advises the young man to eat regular meals. He sounds like everyone’s mum.

Tall tales Bloom goes on to reflect about the sailor’s tall tales and wonder whether all manner of stories are true, such as Sinbad et al, describes visiting museums etc. In other words, the chapter brings together all manner of stories to question the nature of storytelling itself.

National characteristics Bloom rambles on to talk about national characteristics e.g. the Spanish for being hot-blooded and tells Stephen his wife is half-Spanish, born in Gibraltar.

Interest, however, was starting to flag somewhat all round and then the others got on to talking about accidents at sea, ships lost in a fog, collisions with icebergs, all that sort of thing.

The sailor swigs and pees Bloom watches the sailor bestir himself, ask others to move out of the way, go to the shelter door and exit, take a swig of the booze in one of the bottles in his pockets, then take a prolonged piss so loudly it wakes up a horse in the cab rank and disturbs the nightwatchmen slumbering in the sentrybox, previously mentioned.

Shipping news Meanwhile the other patrons of the shelter carry on discussing ships, the decline in the shipping trade and shipbuilding, along with famous wrecks and disasters at sea.

Irish nationalism The sailor re-enters the shelter and spits out his wad of tobacco, bringing an atmosphere of booze and starts singing a sea shanty. The owner, Skin-the-goat (if it is indeed him) launches on a setpiece speech about the rise of Ireland, about Ireland’s strong economy milched for generations by England, but how England’s day is nearly over, symbolised by her near failure to win the Boer War, how Germany and Japan are on the rise etc.

His advice to every Irishman was: stay in the land of your birth and work for Ireland and live for Ireland. Ireland, Parnell said, could not spare a single one of her sons.

Nationalists argue This, as we know from ‘Portrait’ and earlier in ‘Ulysses’ is the diametric opposite of Stephen’s view, who knows the only thing he must do is escape. More to the point, Murphy the old salt disagrees with the view that England’s power is about to collapse (‘—Take a bit of doing, boss, retaliated that rough diamond’) and this triggers an argument between the two (demonstrating the futile, inward-looking internecine argumentativeness of Irish nationalism which Stephen wants to escape).

Memories of the Citizen’s abuse All this triggers a chain of thoughts in Bloom which leads him to remember the incident with the Citizen in ‘Cyclops’. He tells Stephen the Citizen accused him of being a Jew whereat Bloom pointed out that his God (Jesus) and all his followers were Jews, which was the final straw which made the Citizen leap to his feet and make to attack Bloom, who ran out the pub. But his account includes a very important phrase for the book as a whole.

—He called me a jew and in a heated fashion offensively. So I without deviating from plain facts in the least told him his God, I mean Christ, was a jew too and all his family like me though in reality I’m not.

Bloom is not a Jew Bloom does not think of himself as a Jew, as he is not, either ethnically (his mother being a non-Jew) or religiously (having been brought up a Protestant and converted to Catholicism before marrying Molly). But this is confirmation of the fact in the man’s own words.

(Further confirmed in ‘Ithaca’ where we are given Bloom’s heritage: ‘only born male transubstantial heir of Rudolf Virag (subsequently Rudolph Bloom) of Szombathely, Vienna, Budapest, Milan, London and Dublin and of Ellen Higgins, second daughter of Julius Higgins (born Karoly) and Fanny Higgins (born Hegarty)’).

Bloom’s politics Bloom goes on to enunciate his belief in pacifism and non-violence, his liberal toleration, which has endeared him to all right-thinking readers ever since:

—Of course, Mr B. proceeded to stipulate, you must look at both sides of the question. It is hard to lay down any hard and fast rules as to right and wrong but room for improvement all round there certainly is though every country, they say, our own distressful included, has the government it deserves. But with a little goodwill all round. It’s all very fine to boast of mutual superiority but what about mutual equality. I resent violence and intolerance in any shape or form. It never reaches anything or stops anything. A revolution must come on the due instalments plan. It’s a patent absurdity on the face of it to hate people because they live round the corner and speak another vernacular, in the next house so to speak.

But fine speeches by fictional characters, loved by all bienpensant readers, don’t change anything. ‘Great hatred, little room’ as Yeats wrote about the civil war that was ravaging Ireland as Joyce wrote his novel. ‘Only’ about 1,500 people died in the Irish Civil War. it was the long legacy of resentment and intolerance it left which bit.

Bloom’s defence of the Jews And Bloom then whispers (so as not to be overheard) an extended defence of the Jews:

—Jews, he softly imparted in an aside in Stephen’s ear, are accused of ruining. Not a vestige of truth in it, I can safely say. History, would you be surprised to learn, proves up to the hilt Spain decayed when the inquisition hounded the jews out and England prospered when Cromwell, an uncommonly able ruffian who in other respects has much to answer for, imported them. Why? Because they are imbued with the proper spirit. They are practical and are proved to be so. I don’t want to indulge in any because you know the standard works on the subject and then orthodox as you are. But in the economic, not touching religion, domain the priest spells poverty.

Bloom’s socialism And then goes on to avow a kind of socialism based on a universal income:

I’m, he resumed with dramatic force, as good an Irishman as that rude person I told you about at the outset and I want to see everyone, concluded he, all creeds and classes pro rata having a comfortable tidysized income, in no niggard fashion either, something in the neighbourhood of £300 per annum. That’s the vital issue at stake and it’s feasible and would be provocative of friendlier intercourse between man and man. At least that’s my idea for what it’s worth. I call that patriotism. Ubi patria, as we learned a smattering of in our classical days in Alma Mater, vita bene. Where you can live well, the sense is, if you work.

Stephen the aesthete Interesting suggestion, right? But it is entirely characteristic of Stephen that he doesn’t process Bloom’s words in the way intended, instead perceiving them in purely aesthetic terms, in fact in terms of their colours.

He could hear, of course, all kinds of words changing colour like those crabs about Ringsend in the morning burrowing quickly into all colours of different sorts of the same sand where they had a home somewhere beneath or seemed to.

Difference between Bloom and Stephen This moment crystallises the differences between then: Bloom the earnest common sense everyman is on a completely different wavelength from Stephen the fastidious aesthete for whom meanings, in themselves, are passe, who is only interested in their sounds and shapes and patterns. And Joyce has Stephen make a joke which made me laugh out loud. Bloom, sensing Stephen’s reluctance at his ideas, hastens on to say that Stephen, too, would be rewarded in his scheme of universal work and payment, his writing being as important as the work of the peasant.

—You suspect, Stephen retorted with a sort of a half laugh, that I may be important because I belong to the faubourg Saint Patrice called Ireland for short.
—I would go a step farther, Mr Bloom insinuated.
—But I suspect, Stephen interrupted, that Ireland must be important because it belongs to me.

Eccentrics and scandal Bloom doesn’t think he can have heard this right and withdraws into his mind to process it, which gives rise to a long ramble which starts with Irish eccentrics (which he takes Stephen to be the latest in a long line of) but quickly segues into gossip about the sexual peccadilloes of the rich, in particular the British Royal Family, namechecking some scandalous court cases which dogged the young prince of Wales (future Edward VII) in the 1880s and 90s (sex, and naughty kinky sex, is never far away in ‘Ulysses’).

Reading the paper Abruptly, Bloom is distracted by a copy of ‘The pink edition extra sporting of the Telegraph’ which has been left on the table nearby. He scans the headlines (and so does the text) then settles to read the account of Paddy Dignam’s funeral written by Hynes. This contains several errors: in the list of attendees it misnames Bloom as Boom and includes Stephen Dedalus BA who was not, in fact, present.

Brief reversion of style With the entry of the newspaper something interesting happens to the style: it reverts to the more sober, clipped and telegraphic style from much earlier in the novel, the so-called initial style, just locally, just a little outbreak, which makes you realise how indebted the initial style is to the whole concept of pithy headlines and truncated snippets:

First he got a bit of a start but it turned out to be only something about somebody named H. du Boyes, agent for typewriters or something like that. Great battle, Tokio. Lovemaking in Irish, £ 200 damages. Gordon Bennett. Emigration Swindle. Letter from His Grace. William ✠. Ascot meeting, the Gold Cup. Victory of outsider Throwaway recalls Derby of ’92 when Capt. Marshall’s dark horse Sir Hugo captured the blue ribband at long odds. New York disaster. Thousand lives lost. Foot and Mouth. Funeral of the late Mr Patrick Dignam.

Parnell, again It’s just a local eddy, like a backwash in a river near a weir, then the text reverts to the ‘tired’ style. Meanwhile, in a very cryptic connection, the text implies that while Bloom’s been reading all this the conversation among the other customers has wheeled round, with a certain inevitability, to the tired old subject of the death of Charles Stewart Parnell, the great leader of the Irish independence movement who was brought down by being cited in a divorce case and so was immediately dropped by the Church and all good Catholic nationalists, lost his position and soon afterwards died of pneumonia on October 6, 1891, at the age of 45. Or did he? Aha!

Parnell will return! And this is the section of the tired old round-and-round-in-circles subject which the others have arrived at when Bloom notices what they’re discussing. They’ve just got to the urban legend that it wasn’t Parnell’s body that was buried, that his coffin was full of stones and that Parnell is just waiting for the right moment to return from his exile across the water (or South Africa among the Boers, where many swear they saw him) and lead the Irish to glorious independence.

Bloom and Parnell Turns out Bloom met the great man once, was present when the authorities smashed up the typesetting machines of his independence newspaper. In the mayhem, Parnell’s hat was knocked off and Bloom, with characteristic kindness, retrieved it and handed it back to him, at which the Lost Leader said Thank You. A characteristically humble and kind Bloom anecdote. (The incident of his presses being smashed up was a true event took place on 11 December 1890.)

More Parnell The Parnell passage rumbles on at length, Bloom describing the way the whole affair came out (Parnell had an affair with Katherine ‘Kitty’ O’Shea wife of Captain William O’Shea, for ten years, before the affair was revealed to the press in 1890, leading to the sensational divorce case, Parnell’s fall from political power, and death the next year). Bloom blames the husband, thinking him inadequate compared with the 6-foot, commanding Parnell who Bloom clearly identifies with, as a reformer and gentleman. But as to the idea of Parnell returning, Bloom thinks it wouldn’t be the panacea the nationalists think, it would only stir up the same mess of problems:

Still as regards return. You were a lucky dog if they didn’t set the terrier at you directly you got back. Then a lot of shillyshally usually followed,

The possible return of Parnell prompts Bloom to think about stories about missing husbands who returned after long absences or were imposters, as in the case of Roger Charles Tichborne. These obviously pick up the chapter’s theme of long-delayed returns, and false identities.

Infidelities As Bloom’s account proceeded I realised that the issue of marital infidelity raised by Parnell strikes close to home with Bloom, given that his whole day has been dominated by knowledge of his wife’s unfaithfulness to him. When he summarises the Parnell love triangle you realise he is summarising his own:

It was simply a case of the husband [O’Shea/Bloom] not being up to the scratch, with nothing in common between them beyond the name, and then a real man arriving on the scene [Parnell/Boylan], strong to the verge of weakness, falling a victim to her siren charms [Kitty/Molly] and forgetting home ties…

Molly and Blazes Can Bloom still love his wife Molly after he knows she has shagged Blazes Boylan?

The eternal question of the life connubial… Can real love, supposing there happens to be another chap in the case, exist between married folk? Poser.

To university professors who have to follow strict moral codes, and their woke students quick to judge inappropriate behaviour of all kinds, No. To anyone who’s knocked about a bit, Yes, because love is complicated, love is strange and unpredictable. Also, if you really love someone, it’s for life, no matter what American divorce lawyers tell you.

Photo of bosomy Molly Given his earlier thoughts about hot-blooded Mediterranean types, Bloom wonders whether Kitty O’Shea had Spanish blood and this leads him back to thoughts about his wife, and so he gets a proper studio photo of Molly out his pocket and shows it to Stephen. It confirms the impression we’ve got earlier of Molly’s amplitude.

Stephen, obviously addressed, looked down on the photo showing a large sized lady with her fleshy charms on evidence in an open fashion as she was in the full bloom of womanhood in evening dress cut ostentatiously low for the occasion to give a liberal display of bosom, with more than vision of breasts, her full lips parted and some perfect teeth, standing near, ostensibly with gravity, a piano on the rest of which was In Old Madrid, a ballad, pretty in its way, which was then all the vogue.
—Mrs Bloom, my wife the prima donna Madam Marion Tweedy, Bloom indicated. Taken a few years since. In or about ninety six.

Naked statues Yes, ‘her symmetry of heaving embonpoint’ triggers associations with the naked bosomy statues he saw outside the National Library, and then on to wondering whether she’ll be asleep by the time he gets back.

More Parnell And for some reason this triggers another page-long recap of the Parnell scandal, and another memory of the smashing up of the presses which he was present at, this time we learn he received a nasty poke in the ribs from the rioters – which triggers a memory of Bloom earlier that day pointing out the dent in John Henry Menton’s hat at Paddy Dignam’s funeral, a kindly gesture curtly rejected by Menton, in contrast with Parnell’s gentlemanliness.

Don’t consort with prostitutes Bloom’s thoughts turn to concern for Stephen and the risks to health and wallet of consorting with prostitutes. As to their relationship, his and Stephen’s:

The queer suddenly things he popped out with attracted the elder man who was several years the other’s senior or like his father

Back to Bloom’s? Bloom’s thoughts finally turn to practical matters and where Stephen is going to sleep for the night. He can’t see any alternative but to take him back to his place, offer him a nice cup of cocoa and make a bed on the sofa – although they mustn’t make a noise given that Molly has quite a temper on her and would dislike being woken up in the early hours.

Newspaper snippets Bloom pays the keeper the bill, while tired old jossers around the room read out various snippets from the newspaper, to general apathy (repeating the mood of worn-out lassitude). There’s still a bit more business to get through. The ‘ancient mariner’ as he is now jokingly referred to by the text (showing signs of the name-changing shapeshifting of the ‘Circe’ episode) asks for the paper and carefully puts on some striking green glasses, which resemble ‘seagreen portholes’.

They leave the shelter So Bloom pays up 4 pence for the coffee and roll and helps Stephen out of the shelter. He nips round to Stephen’s right side, always preferring to be on the right:

So saying he skipped around, nimbly considering, frankly at the same time apologetic to get on his companion’s right, a habit of his, by the bye, his right side being, in classical idiom, his tender Achilles.

Their musical tastes And they set off across Beresford Place, walking back to his place. Bloom takes the opportunity to share some of his thoughts about music. He shares with Stephen his favourite pieces of classical music (Mozart’s Twelfth Mass, Mendelsohn) along with popular airs, among them the one he heard Simon Dedalus sing in the Ormond Hotel yesterday. Surprisingly for a man who’s been silent for most of the chapter, Stephen pipes up but, characteristically, evinces a fondness for the more recondite lute music of Shakespeare’s day.

Sweeper horse They pass a horse dragging a sweeper which makes such a racket they can’t hear each other. Bloom feels sorry for the horse. Once it’s past he conversationally tells Stephen his wife would like him, she’s a musician etc. Surprisingly, Stephen sings a song, an old German song of Johannes Jeep about the clear sea and the voices of sirens, sweet murderers of men, which boggled Bloom a bit:

Von der Sirenen Listigkeit
Tun die Poeten dichten.

Clearly, this links together a number of threads: the sea – across which Odysseus sailed and which has been the theme of this chapter; and the sirens who we met in chapter 11.

Stephen’s singing impresses Bloom Anyway, Stephen’s tenor singing voice enormously impresses Bloom who immediately thinks Stephen could make a living from it, and be a social hit, getting entrance to all the finest houses, and (being Bloom) stirring the cockles of many a fine lady – ‘causing a slight flutter in the dovecotes of the fair sex and being made a lot of by ladies out for sensation’.

The horse poos In Joyce sex, or gross physical functions are never far away, because ideologically he is committed to the materiality of life. We’ve had the old sailor taking a swig of his grog before liberally pissing against a wall. Now this big horse pulling its sweeping chain is here, mainly for its turds:

The horse having reached the end of his tether, so to speak, halted and, rearing high a proud feathering tail, added his quota by letting fall on the floor which the brush would soon brush up and polish, three smoking globes of turds. Slowly three times, one after another, from a full crupper he mired. And humanely his driver waited till he (or she) had ended, patient in his scythed car.

Walking on Bloom helps Stephen step over the loose chain fence which separates the dock from the road, then carefully step over the horse’s poos and so into Gardiner Street lower while Stephen continues softly singing the German ballad.

And the driver of the sweeping car watches the odd couple walk of into the night.

This is all very beautiful. I far prefer the later, long, highly stylised chapters to the early ones, which I found very hard to follow. Nothing difficult at all here. Simple scenes described in an entertainingly parodic style.

The significance of newspapers

In his 1980 book about Joyce, American academic Hugh Kenner makes another simple but typically insightful point: if ‘Circe’ amounts to a monstrous dramatisation of ‘the nightmare of history’, ‘Eumaeus’ can be said to be the newspaper coverage of it, following the old proverb that history is repeated twice: first as tragedy, then as superficial and inaccurate newspaper coverage (p.131).

Full of tired cliché and ‘hail fellow well met’ pub bore locutions, the central symbol of the chapter is the evening edition of the Telegraph which Bloom finds left on a nearby table and which contains numerous inaccuracies, not least the misspelling of Bloom’s name as Boom. If a journalist who was actually there (at the funeral) can’t get the facts straight, what hope for people writing about events years or decades later i.e. historians?

This theme is dramatised in the prolonged passages about Parnell, which demonstrate the fog of rumours and urban myths which spring up around any historical event, the bigger and more traumatic, the more numerous and garish the rumours (nowadays, in 2026, more than ever with the proliferation of fake news across social media). Which also explains the parodies of Biblical phrases which are slipped into the text:

Sufficient unto the day is the newspaper thereof.

Give us this day our daily press.

Obviously the chaos of the press is explored in hugely more detail in the ‘Aeolus’ chapter. But Kenner’s point remains true that ‘Eumaeus’ gives concrete examples of the media’s tendency to trigger and then place on record all kinds of misleading information.

Not finishing the

As discussed, the prose style of ‘Eumaeus’ is distinctive and carefully chosen to reflect the exhausted subject matter. However it does retain certain elements of the tricky, difficult ‘initial style’ and one of these is the habit of not finishing sentences in Bloom’s stream of consciousness. This is a deliberate tactic to reflect the fast-moving nature of thought which leaps onto a new idea without finishing the current one.

The horse was just then.

Last joke

Having thought about it once, the scene with the Citizen recurs to Bloom several more times throughout the chapter. I particularly like this formulation of it, which made me laugh out loud:

He [Bloom] inwardly chuckled over his gentle repartee to the blood and ouns champion [the Citizen] about his god being a jew. People could put up with being bitten by a wolf but what properly riled them was a bite from a sheep. The most vulnerable point too of tender Achilles. ‘Your god was a jew.’ Because mostly they appeared to imagine he came from Carrick-on-Shannon or somewhereabouts in the county Sligo.


Credit

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

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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?


Related links

Borges reviews