But this one other short high-tech one was called ‘The Medusa v. The Odalisque’ and was a film of a fake stage-production at Ford’s Theater in the nation’s capital of Wash. DC that, like all his audience-obsessed pieces, had cost Incandenza a real bundle in terms of human extras. The extras in this one are a well-dressed audience of guys in muttonchops and ladies with paper fans who fill the place from first row to the rear of the balcony’s boxes, and they’re watching an incredibly violent little involuted playlet called ‘The Medusa v. The Odalisque,’ the relatively plotless plot of which is just that the mythic Medusa, snake-haired and armed with a sword and well-polished shield, is fighting to the death or petrification against L’Odalisque de Ste. Thérèse, a character out of old Québecois mythology who was supposedly so inhumanly gorgeous that anyone who looked at her turned instantly into a human-sized precious gem, from admiration. A pretty natural foil for the Medusa, obviously, the Odalisque has only a nail-file instead of a sword, but also has a well-wielded hand-held makeup mirror, and she and the Medusa are basically rumbling for like twenty minutes, leaping around the ornate stage trying to de-map each other with blades and/or de-animate each other with their respective reflectors, which each leaps around trying to position just right so that the other gets a glimpse of its own full-frontal reflection and gets instantly petrified or gemified or whatever. In the cartridge it’s pretty clear from their milky-pixeled translucence and insubstantiality that they’re holograms, but it’s not clear what they’re supposed to be on the level of the playlet, whether the audience is supposed to see/(not)see them as ghosts or wraiths or ‘real’ mythic entities or what. But it’s a ballsy fight-scene up there on the stage — having been intricately choreographed by an Oriental guy Himself rented from some commercial studio and put up in the HmH, who ate like a bird and smiled very politely all the time and didn’t have even a word to say to anybody, it seemed, except Avril, to whom the Oriental choreographer had cottoned right off — balletic and full of compelling little cornerings and near-misses and reversals, and the theater’s audience is rapt and clearly entertained to the gills, because they keep spontaneously applauding, as much maybe for the film’s play’s choreography as anything else — which would make it more like spontaneously meta-applauding, Hal supposes — because the whole fight-scene has to be ingeniously choreographed so that both combatants have their respectively scaly and cream-complected backs 155. to the audience, for obvious reasons… except as the shield and little mirror get whipped martially around and brandished at various strategic angles, certain members of the playlet’s well-dressed audience eventually start catching disastrous glimpses of the combatants’ fatal full-frontal reflections, and instantly get transformed into like ruby statues in their front-row seats, or get petrified and fall like embolized bats from the balcony’s boxes, etc. The cartridge goes on like this until there’s nobody left in the Ford’s Theater seats animate enough to applaud the nested narrative of the fight-scene play, and it ends with the two aesthetic foils still rumbling like mad before an audience of varicolored stone. ‘The Medusa v. The Odalisque’ ’s own audiences didn’t think too much of the thing, because the film audience never does get much of a decent full-frontal look at what it is about the combatants that supposedly has such a melodramatic effect on the rumble’s live audience, and so the film’s audience ends up feeling teased and vaguely cheated, and the thing had only a regional release, and the cartridge rented like yesterday’s newspapers, and it’s now next to impossible to find.
155. The Medusa wears a kind of chain-mail backless evening gown and Hellenic sandals, the Odalisque a Merry Widow.
From David Foster Wallace’s novel Infinite Jest.
“The Gorgon’s Head” by Nathaniel Hawthorne
PERSEUS was the son of Danaë, who was the daughter of a king. And when Perseus was a very little boy, some wicked people put his mother and himself into a chest, and set them afloat upon the sea. The wind blew freshly, and drove the chest away from the shore, and the uneasy billows, tossed it up and down; while Danaë clasped her child closely to her bosom, and dreaded that some big wave would dash its foamy crest over them both. The chest sailed on, however, and neither sank nor was upset; until, when night was coming, it floated so near an island that it got entangled in a fisherman’s nets, and was drawn out high and dry upon the sand. The island was called Seriphus, and it was reigned over by King Polydectes, who happened to be the fisherman’s brother.
This fisherman, I am glad to tell you, was an exceedingly humane and upright man. He showed great kindness to Danaë and her little boy; and continued to befriend them, until Perseus had grown to be a handsome youth, very strong and active, and skilful in the use of arms. Long before this time, King Polydectes had seen the two strangers–the mother and her child–who had come to his dominions in a floating chest. As he was not good and kind, like his brother the fisherman, but extremely wicked, he resolved to send Perseus on a dangerous enterprise, in which he would probably he killed, and then to do some great mischief to Danaë herself. So this bad-hearted king spent a long while in considering what was the most dangerous thing that a young man could possibly undertake to perform. At last, having hit upon an enterprise that promised to turn out as fatally as be desired, he sent for the youthful Perseus.
The young man came to the palace, and found the king sitting upon his throne. Continue reading ““The Gorgon’s Head” by Nathaniel Hawthorne”
Hobart has published an excerpt of Adam Novy’s work in progress, The Gore and Splatter. I was a big fan of Adam’s last novel, The Avian Gospels, a dystopian take on terror and gypsies and birds. When I interviewed Adam a few years ago, he told me he was “writing a novel about the life and times of Medusa. It’s called The Gore and the Splatter. Ryan Chang got a bit more info about the novel in his interview with Adam, posted yesterday at Electric Literature:
I’m working on a novel about Perseus and Medusa before they get discovered. The early days of Perseus and Medusa. It takes place partially in mythic Greece and partially the suburb I grew up in. The characters are in the middle of mythic history. One thing about mythology I’ve always been really interested is what the characters know about their place and time in history. There’s this idea that the world is new and folks are creating meaning as they go along. Do they know they’re creating meaning? And what would it be like to be a teenager under those circumstances? Or a parent raising those teenagers, what would it be like?
I’m looking forward to this one. Until then we have the excerpt. Here is an excerpt of the excerpt:
Pentheus’s bedroom: hardly large enough to fit his mattress, a modest trunk of clothes, a wooden torso on a stick that wore his armor while he slept, and an altar to Athena. The floorplanks creaked, the roof leaked water, porous walls keened in wind. He’d let his mother and his nephews have the bedrooms with the windows. The den was also small, and too close to the kitchen for these rooms to be considered separate entities, and this house, such as it was, sat unevenly on pylons of old concrete, for the ground was a decline of dirt and sand on a rambling scrappy hillside, where any rugged vegetables that flourished in the desperate little gardens were scavengered immediately by rabbits.
The bungalow wasn’t quite dysfunctional, merely ugly, small, grotty, and way beyond the prospect of improvement. Still, the sneaky sisters Casey and Arden enjoyed their lives in an unfairly lavish home, and the house where the miraculous atrocity had happened, with the river and the tree, was nigh short of a mansion, if an ugly, nouveau, tasteless one. Perhaps whoever’d lived there had been killed for being vulgar. Pentheus had been working in a lumber yard adjacent to The Turnbull Farm—a huge, efficient version of the farm where Casey and Arden lived—when Mister Reddy heard that he was tall and took him on as his assistant. Your feet are very big, he’d said, you’ll leave a large carbon footprint. Pentheus thought he’d caught his golden opportunity, but all he got to do was walk beside the boss in heavy armor, sweat until he felt that he would rot, follow incoherent orders and let teenage girls humiliate him. And the pay was just as crappy as the lumber yard. Agave, his own mother, was a maid for Mister Turnbull. She was sixty-eight years old, but still she cooked, scrubbed the floor, washed stains from the clothes of messy children whose privilege didn’t exactly translate into manners. Pentheus and Agave paid their rent to Mister Reddy, who was Mister Turnbull’s partner, though Mister Reddy and Mister Turnbull also paid their salaries. Pentheus and his mother were little more than conduits for money as it looped its way inexorably back to whence it came. Jayden, Pentheus’s nephew, had said they were a kind of large intestine, where food was turned to shit and got excreted without their being able to enjoy it. Pentheus sometimes wished the boy was less articulate.
At certain moments I felt that the entire world was turning into stone: a slow petrification, more or less advanced depending on people and places but one that spared no aspect of life. It was as if no one could escape the inexorable stare of Medusa. The only hero able to cut off Medusa’s head is Perseus, who flies with winged sandals; Perseus, who does not turn his gaze upon the face of the Gorgon but only upon her image reflected in his bronze shield. Thus Perseus comes to my aid even at this moment, just as I too am about to be caught in a vise of stone— which happens every time I try to speak about my own past. Better to let my talk be composed of images from mythology.
To cut off Medusa’s head without being turned to stone, Perseus supports himself on the very lightest of things, the winds and the clouds, and fixes his gaze upon what can be revealed only by indirect vision, an image caught in a mirror. I am immediately tempted to see this myth as an allegory on the poet’s relationship to the world, a lesson in the method to follow when writing. But I know that any interpretation impoverishes the myth and suffocates it. With myths, one should not be in a hurry. It is better to let them settle into the memory, to stop and dwell on every detail, to reflect on them without losing touch with their language of images. The lesson we can learn from a myth lies in the literal narrative, not in what we add to it from the outside.
The relationship between Perseus and the Gorgon is a complex one and does not end with the beheading of the monster. Medusa’s blood gives birth to a winged horse, Pegasus—the heaviness of stone is transformed into its opposite. With one blow of his hoof on Mount Helicon, Pegasus makes a spring gush forth, where the Muses drink. In certain versions of the myth, it is Perseus who rides the miraculous Pegasus, so dear to the Muses, born from the accursed blood of Medusa. (Even the winged sandals, incidentally, come from the world of monsters, for Perseus obtained them from Medusa’s sisters, the Graiae, who had one tooth and one eye among them.) As for the severed head, Perseus does not abandon it but carries it concealed in a bag. When his enemies are about to overcome him, he has only to display it, holding it by its snaky locks, and this bloodstained booty becomes an invincible weapon in the hero’s hand. It is a weapon he uses only in cases of dire necessity, and only against those who deserve the punishment of being turned into statues. Here, certainly, the myth is telling us something, something implicit in the images that can’t be explained in any other way. Perseus succeeds in mastering that horrendous face by keeping it hidden, just as in the first place he vanquished it by viewing it in a mirror. Perseus’s strength always lies in a refusal to look directly, but not in a refusal of the reality in which he is fated to live; he carries the reality with him and accepts it as his particular burden.
On the relationship between Perseus and Medusa, we can learn something more from Ovid’s Metamorphoses. Perseus wins another battle: he hacks a sea-monster to pieces with his sword and sets Andromeda free. Now he prepares to do what any of us would do after such an awful chore—he wants to wash his hands. But another problem arises: where to put Medusa’s head. And here Ovid has some lines (IV740-752) that seem to me extraordinary in showing how much delicacy of spirit a man must have to be a Perseus, killer of monsters: “So that the rough sand should not harm the snake-haired head (anquiferumque caput dura ne laedat harena), he makes the ground soft with a bed of leaves, and on top of that he strews little branches of plants born under water, and on this he places Medusa’s head, face down.” I think that the lightness, of which Perseus is the hero, could not be better represented than by this gesture of refreshing courtesy toward a being so monstrous and terrifying yet at the same time somehow fragile and perishable. But the most unexpected thing is the miracle that follows: when they touch Medusa, the little marine plants turn into coral and the nymphs, in order to have coral for adornments, rush to bring sprigs and seaweed to the terrible head.
This clash of images, in which the fine grace of the coral touches the savage horror of the Gorgon, is so suggestive that I would not like to spoil it by attempting glosses or interpretations.
From Italo Calvino’s essay “Light,” in Six Memos.