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Cormac McCarthy’s seminal anti-Western Blood Meridian isn’t exactly known for visions of peace on earth and good will to man. Still, there’s a strange scene in the book’s final third that subtly recalls (and somehow inverts) the Christmas story. The scene takes place at the end of Chapter 15. The Kid, erstwhile protagonist of Blood Meridian, has just reunited with the rampaging Glanton gang after getting lost in the desert and, in a vision-quest of sorts, has witnessed “a lone tree burning on the desert” (a scene I argued earlier this year was the novel’s moral core).
Glanton’s marauders, tired and hungry, find temporary refuge from the winter cold in the town of Santa Cruz where they are fed by Mexicans and then permitted to stay the night in a barn. McCarthy offers a date at the beginning of the chapter — December 5th — and it’s reasonable to assume, based on the narrative action, that the night the gang spends in the manger is probably Christmas Eve. Here is the scene, which picks up as the gang — “they” — are led into the manger by a boy–
The shed held a mare with a suckling colt and the boy would would have put her out but they called to him to leave her. They carried straw from a stall and pitched it down and he held the lamp for them while they spread their bedding. The barn smelled of clay and straw and manure and in the soiled yellow light of the lamp their breath rolled smoking through the cold. When they had arranged their blankets the boy lowered the lamp and stepped into the yard and pulled the door shut behind, leaving them in profound and absolute darkness.
No one moved. In that cold stable the shutting of the door may have evoked in some hearts other hostels and not of their choosing. The mare sniffed uneasily and the young colt stepped about. Then one by one they began to divest themselves of their outer clothes, the hide slickers and raw wool serapes and vests, and one by one they propagated about themselves a great crackling of sparks and each man was seen to wear a shroud of palest fire. Their arms aloft pulling at their clothes were luminous and each obscure soul was enveloped in audible shapes of light as if it had always been so. The mare at the far end of the stable snorted and shied at this luminosity in beings so endarkened and the little horse turned and hid his face in the web of his dam’s flank.
The “shroud of palest fire” made of sparks is a strange image that seems almost supernatural upon first reading. The phenomena that McCarthy is describing is simply visible static electricity, which is not uncommon in a cold, dry atmosphere–particularly if one is removing wool clothing. Still, the imagery invests the men with a kind of profound, bizarre significance that is not easily explainable. It is almost as if these savage men, naked in the dark, are forced to wear something of their soul on the outside. Tellingly, this spectacle upsets both the mare and her colt, substitutions for Mary and Christ child, which makes sense. After all, these brutes are not wise men.
Thanks to Shannon Tharp for hipping me to this clip today and to hipping me to Mary Margaret O’Hara a few years ago.
Federico De Roberto 1894 novel The Viceroys is back in print again via the good people at Verso. This edition is translated by Archibald Colquhoun, with a foreword by Franco Moretti. Verso’s blurb:
A lost literary classic, written in 1894, The Viceroys is one of the most acclaimed masterworks of Italian realism.The novel follows three generations of the aristocratic Uzeda family as it struggles to hold on to power in the face of the cataclysmic changes rocking Sicily. As Garibaldi’s triumphs move Italy toward unification, the Uzedas try every means to retain their position. De Roberto’s satirical and mordant pen depicts a cast of upper-class schemers, headed by the old matriarch, Donna Teresa, and exemplified by her arrogant and totally unscrupulous son, Consalvo, who rises to political eminence through lip service, double-dealing, and hypocrisy. The Viceroys is a vast dramatic panorama: a new world fighting to shrug off the viciousness and iniquities of the old.
“A unique combination of naturalistic lucidity over the fate of impoverished aristocracies, and a Goya-like inventiveness in extracting from social disintegration a whole gallery of grotesques and monstrosities … a superb lesson in how coarse and rancid the collapse of a ruling class actually is.
Tibe spoke on the radio a good deal. Estraven when in power had never done so, and it was not in the Karhidish vein: their government was not a public performance, normally; it was covert and indirect. Tibe, however, orated. Hearing his voice on the air I saw again the long-toothed smile and the face masked with a net of fine wrinkles. His speeches were long and loud: praises of Karhide, disparagements of Orgoreyn vilifications of “disloyal factions,” discussions of the “integrity of the Kingdom’s borders,” lectures in history and ethics and economics, all in a ranting, canting, emotional tone that went shrill with vituperation or adulation. He talked much about pride of country and love of the parentland, but little about shifgrethor, personal pride or prestige. Had Karhide lost so much prestige in the Sinoth Valley business that the subject could not be brought up? No; for he often talked about the Sinoth Valley. I decided that he was deliberately avoiding talk of shifgrethor because he wished to rouse emotions of a more elemental, uncontrollable kind. He wanted to stir up something which the whole shifgrethor-pattern was a refinement upon, a sublimation of. He wanted his hearers to be frightened and angry. His themes were not pride and love at all, though he used the words perpetually; as he used them they meant self-praise and hate. He talked a great deal about Truth also, for he was, he said, “cutting down beneath the veneer of civilization.”
It is a durable, ubiquitous, specious metaphor, that one about veneer (or paint, or pliofilm, or whatever) hiding the nobler reality beneath. It can conceal a dozen fallacies at once. One of the most dangerous is the implication that civilization, being artificial, is unnatural: that it is the opposite of primitiveness… Of course there is no veneer, the process is one of growth, and primitiveness and civilization are degrees of the same thing. If civilization has an opposite, it is war. Of those two things, you have either one, or the other. Not both. It seemed to me as I listened to Tibe’s dull fierce speeches that what he sought to do by fear and by persuasion was to force his people to change a choice they had made before their history began, the choice between those opposites.
From Ursula Le Guin’s 1969 novel The Left Hand of Darkness. The bold emphases are mine—mea culpa, I couldn’t help it.
Kathy Page’s 1992 novel Frankie Styne and the Silver Man is getting a North American debut thanks to publisher Biblioasis. Blurb from the author’s website:
Frankie Styne, the successful author of a series of gruesome killer novels, has lived at 125 Onley Street for many years. Meticulous and obsessive, he lives a life of isolation, managing to keep both future and past at bay.
Next door, live Liz Meredith and her new baby, Jim. Liz has been told by her social worker Mrs Purvis that Jim has a rare disorder, and will never be like other children. But Mrs Purvis can’t see, as Liz can, that Jim already knows things no ordinary person could. Besides, Liz doesn’t want any help from the social services or from Tom and Alice, the couple at number 129. She wants to be left in peace so that she can imagine her way out of how things are.
When Frank’s solitary anonymity is threatened, he hatches a real-life plot which, as he begins to enact it, unexpectedly changes not only his own life, but also those of Liz and Jim. Sifting through our collective nightmares, Kathy Page has written a novel that is powerful, humorous, tragic and thoroughly surprising.
Biblioklept 