On poverty

In her latest collection Decreation, Anne Carson reproduces fragment 31 of Sappho:

He seems to me equal to gods that man
whoever he is who opposite you
sits and listens close
to your sweet speaking

and lovely laughing - oh it
puts the heart in my chest on wings
for when I look at you, even a moment, no speaking
is left in me

no: tongue breaks and thin
fire is racing under skin
and in eyes no sight and drumming
fills ears

and cold sweat holds me and shaking
grips me all, greener than grass
I am and dead - or almost
I seem to me.

But all is to be dared, because even a person of poverty...

After discussing the first four complete stanzas, Carson moves on to the last line, which seems to be the beginning of a fifth stanza:

"All is to be dared because even a person of poverty...," says the last verse. It is a new thought. The content of the thought is absolute daring. The condition of the thought is poverty. I don't want to give the impression that I know what this verse is saying or that I see where the poem is headed from here, I don't. Overall it leaves me wondering. Sappho stages an event of ecstasy but that's not what the poem is about either, ecstasy is just a means to an end. Unfortunately we don't reach the end, the poem breaks off. But we do see Sappho begin to turn towards it, towards this unreachable end. We see her senses empty themselves, we see her Being thrown outside its own centre where it stands observing her as if she were grass or dead. At which point a speculation occurs to me: granted this is a poem all about love, do we need to limit ourselves to a reading of it that is merely or conventionally erotic? After all, Sappho is believed by some historians to have been not just a poet of love and a worshipper of Aphrodite on Lesbos but also a priest of Aphrodite's cult and a teacher of her doctrines. Perhaps Sappho's poem wants to teach us something about the metaphysics or even the theology of love. Perhaps she is posing not the usual lovesong complaint, Why don't you love me? but a deeper spiritual question, What is it that love dares the self to do? Daring enters the poem in the last verse when Sappho uses the word tolmaton: "is to be dared." This word is a verbal adjective and expresses a mood of possibility or potential. Sappho says it is an absolute potential:

pan tolmaton: all is to be dared.

Moreover she consents to it - or seems to be on the point of consenting when the poem breaks off. Why does she consent? Her explanation no longer exists. So far as it goes, it leads us back to her ecstatic condition. For when an ecstatic is asked the question, What is it that love dares the self to do? she will answer:

Love dares the self to leave itself behind, to enter into poverty."

Apples

I read a quarter of Michael Pollan's book, The Botany of Desire - it's about four domesticated species, the apple, the tulip, marijuana and the potato, and I have only read the bit on the apple - and while I don't much care for his style of writing, which is unnecessarily chatty, he does have an image of John Chapman (Johnny Appleseed) wearing a sack for a shirt and a tin pot for a hat, snoozing in one of two canoes lashed together, floating downriver, a mound of seed in the other canoe. Chapman would not graft trees; he would only grow trees from seed; and so his apples were hard and sour, and good only for cider. That's why everyone in the frontier towns welcomed Chapman: not because an apple a day kept the doctor away (a PR slogan thought up by the apple growers later), but because he brought alcohol. Pollan quotes Emerson: "man would be more solitary, less friended, less supported, if the land yielded only the useful maize and potato, [and] withheld this ornamental and social fruit". He quotes a speaker to the Massachusetts Horticultural Society in 1885: "The desire of the Puritan, distant from help and struggling for bare existence, to add the Pippin to his slender list of comforts, and the sour 'syder' to cheer his heart and liver, must be considered a fortunate circumstance". First found in the Kazakh forests. Each apple contains enough genetic material to be entirely unlike its parent, even more unlike than human beings are; but we have deliberately sweetened our apples (through grafting) and the legend of Johnny Appleseed. Pollan delights in the names of apples in the 19th century: the Bottle Greening, the Sheepnose, the Oxheart, the Yellow Bellflower, the Black Gilliflower, the Twenty-Ounce Pippin; the Westfield Seek-No-Further, the Hubbardston Nonesuch, the Rhode Island Greening, the Albemarle Pippin, the York Imperial, the Kentucky Red Streak, the Long Stem of Pennsylvania, the Ladies Favorite of Tennessee, the King of Tompkins County, the Peach of Kentucky, the American Nonpareille; the Baldwin, the Macintosh, the Jonathan, McAfee's Red, Norton's Melon, Moyer's Prize, Mezger's Calville, Kirke's Golden Reinette, Kelly's White, Walker's Beauty; Wismer's Dessert, Jacob's Sweet Winter, the Early Harvest and Cider Apple, the Clothes-Yard Apple, the Bread and Cheese, Cornell's Savewell and Putnam's Savewell, Paradise Winter, Payne's Late Keeper, and Hay's Winter Wine.

Apples remind me of an excerpt from a letter from John Szarkowski to Helmut Wohl, in a book of Szarkowski's letters and photographs, generously given by Dennis: "The apple book is a treasure, and demonstrates what I have long suspected - that the history of art is in fact a branch of pomology. ...There is of course one serious problem underlying the consideration of the apple in ancient times, which is that neither Greek nor Hebrew seems to have a specific word for 'apple', but generic words roughly translatable as 'an edible fruit approximately the size of a tennis ball'. This of course puts a very heavy load of responsibility on the visual record, which - frankly - is a poor place to put it. Those ancient sculptors who did the apples of the Hesperides, etc., felt that the difference between a peach and pomegranate was nothing to worry about, as along as one got the drapery right..." The facing page of the book has a photograph of a wooden wall with two windows (one with a reflection of leaves) and a tiny, brave, young Cox Pippin tree outside. C. 1983.

I haven't yet found a place to hang your gigantic black-and-white print of a hand holding three apples, though I asked for it as a gift.

The centre of the universe

I am going to bring you, Steve says, to the centre of the universe. The centre of universe is a little Hindu shine next to the railway tracks near Outram Park. The shrine has a tiled floor and roof, with no walls; the railway tracks end in grass and a wire fence and stacks of cargo; workers from the tracks cut across a corner of the shrine to climb up the stairs to the pavement ahead, removing their shoes as they cross the shrine. There is a tree at the entrance of the shrine, gnarled roots wrapped around in a white cloth; there are benches at the side, for old men and a cluster of women; there is a fire pit at the front of the shrine, beside the statue of Shiva and the golden feet on a pedestal, near a garbage container full of firewood. Devotional music fills the air. A friendly Indian woman tells us that today is the bathing of the god. This is the only shrine where the priest will have the bathing of the god for twenty-four hours, non-stop, all by himself. It is also the only shrine where the priest will let devotees bathe the god. We watch a devotee approach the little enclosure with the statue of Shiva and the feet. One of the priest's helpers keeps a bell ringing and the oil lamp lit for the appropriate parts of the ceremony when she has to wave smoke in the statue's face; the other helper hands her jars of water, henna, milk, honey, a white powder, a reddish-brown powder, which she pours nervously and solemnly over the statue and the feet. The helpers irreverentially remove blobs of paint or powder from the crooks of the statue. Then the bathing is over, and the Brahmin priest steps forward to dress the god in white cloth and flowers and give him a bindi. There are more oil lamps and smoke, and chanting; the devotee throws flowers at the statue, then walks around the shrine with a plate of fruit and flowers, leaving them at a different statue's feet (there are seven reincarnations of Shiva here, the friendly Indian woman says) and pressing her forehead to the ground. The sun is setting behind the shrine and the light cuts through the smoke from the fire pit, cuts through the devotional music and the ringing of the bell, the chanting of the priest in his green-and-gold sarong and string across his chest, the devotee pouring water, henna, milk, honey onto the statue. The friendly woman says that in times past there used to be five or six shrines along the tracks; the rest have gone off to be big temples elsewhere, and only this one is left.

Later, we head for the Roof Bar in Chinatown, which is as its name says (on a roof) but spoiled by loud radio music, and then the French Corner on Serangoon Road for fish and wine and dessert.

for Julian

My dear, we've been saying goodbye for a while now (all those cookouts!) and we've not really said goodbye, and perhaps that's a good way to have done it? After all, there's the road trip to plan, and the trip to China, or was it Tibet, or was it a beach somewhere, or someone's house, or any place with wine, or brownies, or potato in three different forms, or laughter, or books, or Stephen Fry, or whatever it is that our companionship does come from. Su-Lin said it first, but there doesn't seem anything else as apt - go well. When you come back we'll go looking for the Swedish restaurant at Clark Quay again.