the best novel beginning ever

It seems increasingly likely that I really will undertake the expe- dition that has been preoccupying my imagination now for some days. An expedition, I should say, which I will undertake alone, in the comfort of Mr. Farraday’s Ford; an expedition which, as I foresee it, will take me through much of the finest countryside of England to the West Country, and may keep me away from Darlington Hall for as much as five or six days.

The idea of such a journey came about, I should point out, from a most kind suggestion put to me by Mr. Farraday himself one after- noon almost a fortnight ago, when I had been dusting the portraits in the library. In fact, as I recall, I was up on the step- ladder dusting the portrait of Viscount Wetherby when my employer had entered carrying a few volumes which he presumably wished returned to the shelves.

On seeing my person, he took the opportunity to inform me that he had just that moment finalized plans to return to the United States for a period of five weeks between August and September. Having made this announcement, my employer put his volumes down on a table, seated himself on the chaise-longue, and stretched out his legs. It was then, gazing up at me, that he said:‘You realize, Stevens, I don't expect you to be locked up here in this house all the time I'm away. Why don't you take the car and drive off somewhere for a few days? You look like you could make good use of a break.’

Coming out of the blue as it did, I did not quite know how to reply to such a suggestion. I recall thanking him for his conside- ration, but quite probably I said nothing very definite, for my employer went on: ‘I'm serious, Stevens. I really think you should take a break. I'll foot the bill for the gas. You fellows, you're always locked up in these big houses helping out, how do you ever get to see around this beautiful
country of yours?’

This was not the first time my employer had raised such a question; indeed, it seems to be something which genuinely troubles him. On this occasion, in fact, a reply of sorts did occur to me as I stood up there on the ladder; a reply to the effect that those of our profession, although we did not see a great deal of the country in the sense of touring the countryside and visiting picturesque sites, did actually ‘see’ more of England than most, placed as we were in houses where the greatest ladies and gentlemen of the land gathered.

Of course, I could not have expressed this view to Mr. Farraday without embarking upon what might have seemed a presumptuous speech. l thus contented myself by saying simply ‘It has been my privilege to see the best of England over the years, sir, within these very walls.’

Mr. Farraday did not seem to understand this statement, for he merely went on: ‘I mean it, Stevens. It's wrong that a man can't get to see around his own country. Take my advice. get out of the house for a few days.’

As you might expect, I did not take Mr. Farraday‘s suggestion at all seriously that afternoon, regarding it as just another instance of an American gentleman's unfamiliarity with what was and what was not commonly done in England.

The fact that my attitude to this same suggestion underwent a change over the following days — indeed, that the notion of a trip to the West Country took an ever-
increasing hold on my thoughts — is no doubt substantially attri- butable to — and why should l hide it? — the arrival of Miss Kenton's letter, her first in almost seven years if one discounts the Christmas cards.

from The Remains of the Day

Kazuo Ishiguro

the music of wallpaper

while actually reading the text in my copy of 'hidden impressions,' the catalogue for the exhibition of the same name at the MAK in vienna, of instances where the japanese influenced the austrian arts. we'll get back to that catalogue in a future post, but for now, let's follow this little adventure.

i was wildly taken with the two images of japanese endpapers, the cranes on the salmon background and the puppies. sure i had seen a western equivilent, i searched for days to no avail. all of the western endpapers, even those from childrens' books, were, to my eyes anyway, far more rigid by design.

refusing to give up, i started perusing some others of my books. i double-checked the catalogue and all of my other books about design in vienna at that time: nothing. why, i asked myself, and still do, have japanese endpapers in the catalogue with no japonisme version for comparison?

i started on my other books about paper, wallpaper, and had myself an aha moment. i recalled having noticed so many times how actually un-equivalent these matches-up usually are. rarely does a japanese design form get re-interpreted in some into something comparable back and forth. usually, it, like some inherited traits, skips a generation.

but once i found these, not only didn't they surprise me, but they gave me deeper understanding in both sides of the equation. first, we've discussed the lesson that the west learned that caused them to question the validity of any differences between art, decoration, and craft.

no one embraced this concept more strongly than the nabis, for whom there was no less a creative act in creating wallpaper than in painting a painting. much of what we know as paintings are actually bits of a wall-hanging or a screen (see here), but even when the item was a painting itself, it was covered with wallpaper, and, or, the sort of design that hangs in an invisible balance between subject and surround.

in fact, the more one looks at the work of the nabis (here represented by maurice denis, pierre bonnard, and vuillard), the more one sees rhythm, pulse. these pieces do not make a statement, they make a song.

and the songs have continued out in ever widening circles. whistler sued over it; the right to see a surface as something other than flat, the right to name a painting a symphony, a rhapsody, a song.

when i fall in love

(to set the mood,
i must first ask you to CLICK BELOW)
then close your eyes.)

why this, now? i finally found a friend,
from 40 years ago.

A LOVE SONG

What have I to say to you
When we shall meet?
Yet—
I lie here thinking of you.

The stain of love
Is upon the world.
Yellow, yellow, yellow,
It eats into the leaves,
Smears with saffron
The horned branches that lean
Heavily
Against a smooth purple sky.

There is no light—
Only a honey-thick stain
That drips from leaf to leaf
And limb to limb
Spoiling the colours
Of the whole world.

I am alone.
The weight of love
Has buoyed me up
Till my head
Knocks against the sky.

See me!
My hair is dripping with nectar—
Starlings carry it
On their black wings.
See, at last
My arms and my hands
Are lying idle.

How can I tell
If I shall ever love you again
As I do now?

William Carlos Williams

first published in Poems 1916.

and all i can say is how little we've learned,and yet too much,

interlude

In this world
love has no color --
yet how deeply
my body
is stained by yours.

Izami Shikibu
tran. Jane Hirshfield

interlude

i can't remember ever --
well, not for a long time, anyway --
feeling this way:
being offered, now,
what i may have wanted then,
but recognizing how
it was never what i thought.

and it's painful very deeply inside.
that his life, i think,
has been destroyed
by his unavoidable
misunderstandings.

the pain comes, of course,
witnessing his pain,
and knowing by osmosis
it once was mine.

the summer light

from THE LOTOS-EATERS

There is sweet music here that softer falls
Than petals from blown
roses on the grass,
Or night-dews on still
waters between walls
Of shadowy granite, in a gleaming pass;
Music that gentlier on the spirit lies,
Than tir'd eyelids upon tir'd eyes;
Music that brings sweet sleep down from the blissful skies.

Here are cool mosses deep,
And thro' the moss
the ivies creep,
And in the stream the long-leaved flowers weep,
And from the craggy ledge the poppy hangs in sleep.

...

Lo! in the middle of
the wood,
The folded leaf is woo'd from out
the bud
With winds upon the branch,
and there

Grows green and broad,
and takes no care,
Sun-steep'd at noon,
and in the moon
Nightly dew-fed;
and turning yellow
Falls, and floats adown the air.

Lo! sweeten'd
with the summer light,
The full-juiced apple,
waxing over-mellow,
Drops in a silent autumn night.
All its allotted length of days

The flower ripens in its place,
Ripens and fades, and falls,
and hath no toil,
Fast-rooted in the fruitful soil.

...
How sweet it were,
hearing the downward stream,
With half-shut eyes ever to seem
Falling asleep in a half-dream!

To dream and dream,
like yonder amber light,
Which will not leave the myrrh-bush on the height;
To hear each other's
whisper'd speech;
Eating the Lotos day by day,
To watch the crisping ripples
on the beach,
And tender curving lines of creamy spray;

To lend our hearts
and spirits wholly
To the influence of
mild-minded melancholy;
To muse and brood
and live again in memory,
With those old faces
of our infancy
Heap'd over with
a mound of grass,
Two handfuls of white dust,
shut in an urn of brass!

Alfred, Lord Tennyson

Our Mothers Depart

OUR MOTHERS DEPART











Our mothers depart from us,
gently depart
On tiptoe,
but we sleep soundly,
stuffed with food,
and fail to notice this dread hour.
Our mothers do not leave us suddenly,
no —
it only seems so 'sudden.'

Slowly they depart, and strangely,
with short steps down the stairs of years.
One year, remembering nervously,
we make a fuss to mark their birthday,
but this belated zeal
will save neither their souls
nor ours.

They withdraw ever further,
withdraw even further.
Roused from sleep,
we stretch toward them,
but our hands suddenly beat the air —
a wall of glass has grown up there!
We were too late.
The dread hour had struck,
Suppressing tears, we watch our mothers,
in columns quiet and austere,
departing from us.

Yevgeny Yevtushenko


(my mother died almost two years ago.
i have not cried. we weren't friends.
but how i loved her, as a child.
the more she pulled away from me
the more i craved her.)

the ikebana bouquet

why do we in the west display flowers so differently from the styles of japan? why do we have nothing resembling bonsai? given that all people are the same, why are we different?

why bonsai and ikebana in one land, and bursting armsfull in another? this is not a rhetorical question.

why ballet, why butoh? or shakespeare or kabuki or no?

what role does the alphabet play? i've suggested before that calligraphy led easily to a simplified, focused art, but what of western capitals? in their straight lines, power? aggression?

is it the tendency of one-goddedness that's developed in the west v. a more diffuse worship? a separation between god and man v. an incorporation of all in all?

could it be the scientific method? the knowledge that the earth orbited the sun? a sense that the earth can be ruled v. the sense that what is, is? the process v. the outcome?

it is suggested that ikebana started with the practice of giving flowers to the buddha. of bonsai, it is said, "With Japan's adoption of many cultural trademarks of China, bonsai was also taken up, introduced to Japan during the Kamakura period (1185 - 1333) by means of Zen Buddhism, which at this time was rapidly spreading around Asia.

The exact time is debatable, although it is possible that it had arrived in AD 1195 as there appears to be a reference to it in a Japanese scroll attributed to that period. Once bonsai was introduced into Japan, the art was refined to an extent not yet approached in China. Over time, the simple trees were not just confined to the Buddhist monks and their monasteries, but also later were introduced to be representative of the aristocracy as a symbol of prestige and honour.

The ideals and philosophy of bonsai were greatly changed over the years. For the Japanese, bonsai represents a fusion of strong ancient beliefs with the Eastern philosophies of the harmony between man, the soul and nature." 1

and though perhaps only charles rennie mackintosh painted flowers in a manner resembling those in the japanese culture (no accident there), certainly no one could suggest that an armful of wild flowers was any less an act of worship too.