Richard Beard: Damascus

It is the first of November 1993, a significant date in Britain's history: we have just become part of the European Union. On this day, in a trope reminiscent of Salman Rushdie's Midnight's Children, a boy and a girl are born to rather different but not untypical families. We are to follow their lives as they grow up, meet, drift apart and eventually become lovers. It's a state-of-the-nation novel, then, but if that genre suggests a tiresome earnestness, let me assure you that Beard's interpretation of it is every bit as unexpected as Rushdie's.

For a start, where is all this happening?

It is the first of November 1993 and somewhere in the Kingdom, in Quarndon or Northampton or Newry or York, in Kircaldy or Yeovil or Lincoln or Neath, a baby girl is born.

The phrase keeps coming back, a refrain which is never repeated as the place names change all the time: "in Harlow or Widnes or Swansea or Ayr, in Reading or Glentoran or Nantwich or Hull". Beard seems to be taking the idea of the state of the nation literally: this novel is so "typical" that the action happens all over the country simultaneously. The whole point of realist fiction, of course, is to depict lives that give the impression of being individual, but which map in some way on to everyone else's, but surely, not since the medieval morality play Everyman has a writer been so upfront about it.

If what Beard does to fictional place seems bizarre, his treatment of fictional time is stranger still. Hazel Burns and Spencer Kelly are, as we have seen, born simultaneously, on the first of November, 1993. We see them meet as children, becoming, first friends, then telephone friends. We see them struggling with school, puberty and first romantic encounters, with a tragedy in each of their families, and with the onset of adulthood, all the time keeping in touch by phone without actually meeting. In a parallel thread, we see them in their twenties, on the morning after their first night together, as they try to decide what future, if any, their relationship now has. And it is still the first of November, 1993. Throughout all these changes, Britain has just joined the EU, the Great Britain Rugby League team has just beaten New Zealand, Federico Fellini and River Phoenix have just died, and it is National Library Week.

It's hard to explain the dreamlike effect of this simple, but, as far as I know, unique device. Most of the time, surprisingly, we don't notice it at all. After all, we're used to the action of a novel taking place in a different historical period, and precise dates seldom play much of a part in a fictional plot anyway. Novelists sometimes commit accidental anachronisms, like Jane Austen describing apple blossom in July (Emma), and usually get away with it, because we're much more interested in other aspects of their story. But Beard's calculated, nonchalant defiance of chronology keeps coming back, like his place-name refrain, slapping us in the face. The death of the heart-throb River Phoenix becomes a running joke, reacted to in different ways according to the ages of the characters; it is always Hazel's and Spencer's birthdays, as well as the anniversary of the family tragedy each of them has suffered; they meet for the first time on the beach and the incongruity of taking a British seaside holiday in November becomes another joke; there is a flashback to the earlier life of an elderly man, and, yes, even all those years ago, it was still the first of November 1993; and the future of the nation on this momentous but somehow rather obscure historical occasion is meditated on by a varied cast of characters from all over the country, many of whom are the same two people at different ages.

A note following the end of the novel gives us an insight into this chronological structure:

All except twelve of the nouns in Damascus can also be found in The Times of 1 November 1993.

This method, which one would never have guessed without the note, was clearly influenced by OuLiPo, the avant-garde group whose members included Raymond Queneau, Georges Perec and Italo Calvino, and which is associated with the idea of constraint as an aid to creativity: the classic example is Perec's La Disparition, translated into English by Gilbert Adair as A Void, an entire novel written without the letter E. Beard's constraint has been to take The Times for that particular day and generate his novel out of it, and the frozen chronology, though not a necessary consequence of that method, is a marker of it, the only such marker visible in the text. It is reminiscent of another Perec novel, La Vie Mode d'Emploi (Life A User's Manual), the action of which takes place simultaneously in various rooms of a Paris apartment building.

There seems to be quite a lot of interest in OuLiPo at the moment, and I've experimented with some of their methods myself, so I'm partisan. The obvious critique is that they're "artificial" (OuLiPo's adherents would ask how any art could avoid that), and make for brittle, superficial writing with no vision and no heart. Beard's novel refutes that view. I've had to spend so long explaining its oddities that I haven't given a sufficient idea of how joyfully funny it is; it is also, in places, very moving and, to use an unfashionable word that one does not normally associate with avant-garde literature, very wise. Ultimately, this is not so much a state-of-the-nation novel as a coming-of-age one, using its experimental techniques to bring freshness to the perennial themes of growing up and discovering love.

It's been a while since I wrote a blog entry about a contemporary British writer - in fact, I see now, Robert Irwin is the only one I have covered previously. Richard Beard has a website here; he is the author of five novels and several non-fiction books. Damascus was his second novel; the first, X20, the only other one I've read, is also excellent, and I've heard great things about his latest, Lazarus is Dead, which I really want to read. Meanwhile, why is a book as richly pleasurable as Damascus allowed to go out of print, when other, much duller novels are still in the shops? Like all the books I review on this site, it should be much better known.

Next time, an epic novel of theatrical life before the First World War, by a prolific writer now only remembered for two comic novels that received screen adaptations.

Jan Potocki:The Manuscript Found in Saragossa

When the chest was opened, a skeleton appeared, who came towards me in a menacing way. I drew my sword. The skeleton ripped off its left arm, and, using it as a weapon, launched a furious attack on me. I put up a good fight, but a second skeleton emerged from the chest, tore a rib off the the first skeleton and hit me over the head with it. I grabbed it by the throat but it clasped me in its fleshless arms and tried to throw me to the ground. I managed to get clear of it, but a third skeleton emerged from the trunk to join the other two. Then the other three appeared. Seeing no chance of coming away alive from so unequal a combat, I fell to my knees and begged the princess to spare me.
   The princess ordered the skeletons to return to the chest, then said, 'Romati, never forget as long as you live what you have seen here.'
   As she said this she grasped my arm. I felt it burn to the bone and I fainted.

This story is told by Giulio Romati to the gypsy chief Avadoro in a Spanish inn. Or rather it is being retold by Avadoro in the gypsy camp. to Alphonse van Worden, a young Belgian on his way to take up a commission in the Spanish army. Alphonse's story is part of a manuscript found by a French army officer after the siege of Saragossa in 1809, and supposedly written some decades earlier. The whole nest of stories constitutes the novel called the Manuscript Found in Saragossa by Jan Potocki. As a matter of fact, as Alphonse points out to Avadoro, the story of Giulio Romati, the ghostly princess and her retinue of skeletons comes from a collection of stories by a writer called Happel or Happelius. Saragossa is nothing if not intertextual, an anthology of weird, comic and sensational tales from across Europe. Like its modern British descendant, Robert Irwin's The Arabian Nightmare, it delights in the multiplicity of narrative, the way stories can hide inside other stories. And for Potocki as for Irwin dreams are stories too, the two used almost interchangeably to challenge our sense of reality.

Alphonse's journey to his regiment takes him across dangerous country. A bandit chief called Zoro has been terrorizing the area and is still at large, though his two brothers have been hanged and are now dangling grotesquely from a gibbet in a remote valley in the mountains. Alphonse's servants disappear, and he is forced to put up for the night at an abandoned inn. Lying in the dark he hears a clock strike midnight, the prelude to the first of his adventures. He is taken by a black maid to meet two beautiful Moorish women who are apparently staying at the inn in a luxurious room. They entertain him lavishly and tell him (of course) their story. They are Emina and Zubeida, daughters of the Great Sheikh of the Gomelez, who ruled this area in the days of the Moorish hegemony in Spain. Furthermore, there are related to Alphonse himself, cousins on his mother's side. Leaving aside the ties of kinship, he is infatuated with them, and promises on his honour as an officer never to reveal the details of their encounter. They part, he falls asleep - and wakes underneath the gibbet with the two brothers of Zoro dangling above him.

Are Emina and Zubeida what they seem, or are they demons, or the ghosts of the two hanged bandits? Alphonse meets a possessed man who has had a similar encounter; the mysterious women turn up again, and their flirtation becomes more serious. Encounters dissolve into dreams, and dreams keep leading him to the gibbet with its two corpses. Alphonse meets the gypsies, only to find that Avadoro's daughters bear an uncanny resemblance to Emina and Zubeida. Everyone has a story to tell and every story seems to have another one inside it.

Saragossa may sound like a work of postmodern metafiction, but it was written in the early nineteenth century. Potocki was a wealthy Polish aristocrat, a pioneer of Egyptology and ethnology, who established an independent press and reading room as well as flying over Warsaw in a hot-air balloon, and is said to have committed suicide with a silver bullet he forged himself out of his sugar bowl. The book is a compendium of Gothic themes, a guided tour of the state of supernatural fiction in the Romantic Age (gaining much of its effectiveness from the dry, understated style in which it relates extraordinary events), but it's also a document of the European Enlightenment, shrewdly interrogating the dreamy values of an old superstitious Europe to see what they amount to in the morning light. It's no coincidence that the basic story is set in Spain, with its ancient ideals of chivalry and honour. Spain is on the edge of Europe, and, as the story of the Great Sheikh of the Gomelez reminds us, has a complex religious and cultural heritage. The encounters and stories constantly pit Christian Europe against its Others, gypsies, Muslims and Jews (Ahasuerus, the Wandering Jew, is an important character). Bizarre as the stories are, they often begin unsensationally with an account of the narrator's upbringing; Potocki, in a thoroughly Enlightened way, is exploring the influence of education on an individual's life and character. At the centre of this exploration is Alphonse himself, whose father, an obsessive duellist, has brought him up to believe that honour and courage are the most important manly values. Saragossa is Alphonse's bildungsroman, his madly elaborate coming-of-age story, at the end of which he will realize that honour is not an infallible guide to behaviour and that, in a world where nothing is what it seems, reason is of more use.

I have now covered ten titles in White Threshold, starting with the historical epic The Man on a Donkey, and concluding with another equally grand epic, the first pre-twentieth-century, non-English-language title I have covered. I'm taking a break now, after which I hope to have some news about the future of the blog.

Robert Irwin: The Arabian Nightmare

One of my most fruitful sources of cult fiction is The Encyclopedia of Fantasy, edited by John Clute and John Grant. It's much more than a reference work; you can spend hours browsing among its articled under such imaginative headings as Fimbulwinter (the Norse myth of an unending winter has many modern offshoots, including the opening scenes of The Lion the Witch and the Wardrobe), or Into the Woods (Stephen Sondheim's musical is one example among many of the trope of a forest where normal human order is replaced by something more chaotic). I imagine I found The Arabian Nightmare under Dreams, since this is the novel's major theme.

Robert Irwin is a distinguished scholar of medieval Arabic literature, whose works include The Arabian Nights: A Companion. The Arabian Nights is what The Encyclopedia of Fantasy calls a Taproot Text, a classic work that continues to influence later generations of writers. In particular, postmodern novelists like John Barth have found inspiration in the way some of the stories are nested inside each other, many levels deep. The Arabian Nightmare is Irwin's treatment of this idea.

A group of pilgrims enters medieval Cairo, and puts up at a caravanserai, where one of them, a young Englishman called Balian, falls asleep and has a disturbing dream. When he wakes, blood is pouring from his mouth and nose, and the other pilgrims are crowding round in concern. He seems to have an illness - well, at least, they keep reassuring him, it is not the Arabian Nightmare. In the Arabian Nightmare, the dreamer experiences infinite suffering at night, and then wakes up in the morning unable to remember any of it. It is the ultimate in pointless suffering, so much so that some believe the Messiah himself will be one who has been purified by this disease.

The Cairo Balian encounters is a city of squalor and magic. Huge mountains of refuse outside the city walls cause dust and foul air to blow down the hot streets. There are great encampments of beggars sleeping in the open air, dwarfs, mountebanks and storytellers entertaining the citizens. There is a tightrope-walker who performs in his sleep (funambulist and somnambulist at the same time). The streets are haunted by Fatima the Deathly, an irresistibly attractive woman who lures men to their doom, and by rumours of the Laughing Dervishes, whose outrageous hilarity can disrupt the most solemn rituals. Everyone seems to be involved in a conspiracy, either for the Sultan or against him.

But how much of this is real, and how much a dream? Balian keeps waking up in his own blood, unsure at what point he fell asleep. He is having an affair with the seductive Zuleyka, who teaches him the art of giving sexual pleasure to a woman (as a medieval Western Christian, Balian has trouble at first understanding why he should want to). He undergoes treatment from the Father of Cats, a physician who specializes in the diseases of sleep, and is chased through the labyrinthine streets by a secret society of leper knights. Perhaps he has the Arabian Nightmare after all.

This appears to be Balian's story, but there are whole chapters where he doesn't feature. Sometimes we read instead about the Father of Cats, the Dawadar or Bearer of the Royal Inkwell, the English graverobber Michael Vane. There is a narrator, the Coptic storyteller Dirty Yoll, who seems to be controlling things - but is he a character in Balian's dreams, or is Balian a character in Yoll's story? At a certain point it becomes impossible to tell. And just when we are feeling totally lost, Yoll breaks off the main narrative to tell us another set of stories altogether, an Arabian Nights in miniature. There are four chapters of this Interlude, as Yoll calls it:

An Interlude - The Tale of the Talking Ape
The Interlude Concluded
The Interlude Concluded Continued
The Conclusion of the Continuation of the Interlude's Conclusion

It's my favourite part of the book. Stories spawn stories at a startling rate, each one echoing and parodying the others. There is a boy who was brought up by wolves, another who was brought up by apes, by bears, by leopards. There is a voyage to the end of the world. There are murders, enchantments, riddles, seductions. And there is just a page or so on the theme of three wishes in which Irwin plays every possible variation you can imagine on this ancient idea.

The Arabian Nightmare is not a novel for those who can't stand conspicuous cleverness. You can tell it's by an academic, and also, perhaps, that it's a first novel. It begins, anachronistically, with a quote from Proust and there are numerous other literary references scattered throughout. But to me its ingenuity and creativity are irresistible, and it offers a beguiling picture of the medieval Arab culture Irwin knows so well - though it's probably best to confirm some of the details from his more scholarly writings. He is now a full-time writer and has written several other well-received novels. The Arabian Nightmare's reputation has grown slowly; it is still in print some thirty years after its first publication, and has established itself as a cult classic.

Next time I'll be writing about the blackest of black comedies by an arch-exponent of the American Gothic.