Cather enacts the Eleusinian Mysteries, maybe

I waved, yesterday, at Willa Cather’s use of classical literature, of Ovid and Virgil, but she has another way of using mythology in her fiction, building major episodes of My Ántonia on the anthropological approach to myth.  Not the intellectual literary Greek mythology of Ovid, but the real thing, Greek religion, to the extent that scholars understood it.  William Faulkner, when he decided to write a thriller, structured it around The Golden Bough, but Cather had a more serious intellectual interest in the subject, unless she also just read The Golden Bough.  I doubt that is what I am saying.

Regardless, My Ántonia has quite a lot of this sort of thing.  It has a scene involving a human sacrifice to the corn god, for example.  That’s in II.vi, where a tramp falls or throws himself into a thresher.  The last twenty pages or so of the novel contain a reunion between the narrator and Ántonia, who is married with twelve children, as literal an earth-mother figure as Cather can make her.  The long, complex scene appears to be packed with references to – no, appears to be re-enacting – the Eleusinian Mysteries.  The bit where Jim descends into a cave, and is shown its mysterious treasures by the priestesses – I mean, c’mon.  The treasures in this case are things like spiced plum preserves.

Maybe not.  But it’s right there in front of my eyes.  I don’t see the like in The Professor’s House, and A Lost Lady only gave me frustrating hints of something else going on behind the scenes.  My Ántonia at least has more clues.  Because the form is nominally a memoir, told at some distance in time, the “plot” is episodic  and even random.  Here are the odd things that happened in my town while I was growing up, the (rare) murders and (somewhat less rare) suicides and the time the dying Russian told that crazy story about throwing a bride to the wolves and the time the blind pianist came to town.  There is some ordinary life, too, but plenty of extraordinary events.  The extraordinary events are often bizarre or grotesque, and they often have associations with more archetypal mythical stories.

The “Negro pianist,” Blind d’Arnault, “looked like some glistening African god of pleasure, full of strong, savage blood” (II.vii).  Dionysus is Asian, right, but d’Arnault is a Dionysian figure, a strange magical musician.  Or maybe he is Orpheus.  He gets the girls, Ántonia and her friends, dancing.  If they are Bacchantes, at least they do not tear anyone to pieces.  His music apparently also summons a group of Italian dancing masters, who set up their tent in the next chapter, where girls in white dresses dance to the harp and flute, overseen by an Italian woman in lavender who “wore her hair on the top of her head, built up in a black tower, with red coral combs.”

Again, what do I know, but that is a lot of Mediterranean detail for the Nebraska prairie.  So I have suspicions.

The pianist is likely a composite of a number of touring blind African-American pianists of the 19th century, but for some reason that I do not understand Cather and her narrator interrupt the scene with a long description of his childhood and how an enslaved boy became a piano prodigy.  The biography is specifically that of Blind Tom Wiggins, the subject of a superb recent novel, Song of the Shank (2014), by Jeffery Renard Allen.  I suppose Allen is interweaving Cather into whatever he is doing with the story.

To what degree – whether – any of this is part of the meaning of My Ántonia, whatever that might be, and to what degree it is a separate layer, content to be invisible to most readers, is a puzzle.

Willa Cather brings the Muse to her country - her use of Classical myth

Several years ago I wrote something about Willa Cather’s use of mythology, about how incidents in her novel made specific but subtle references to classical stories.  What is going on in those comments?  Cather loved Classical literature and mythology and somehow figured out how to mix it into the regional fiction that she was at first reluctant to write.  She discovered she could Write What She Knew in more than one way, and include the things she knew and loved (Ovid, Virgil) and the things about which she was more ambivalent (Nebraska).

It came over me, as it had never done before, the relation between girls like those [the Danish and Bohemian servants] and the poetry of Virgil.  If there were no girls like them in the world, there would be no poetry.  I understood that clearly, for the first time. This revelation seemed to me inestimably precious.  I clung to it as if it might suddenly vanish.  (My Ántonia, III.ii)

Jim Burden is now a college student at the University of Nebraska, escaping Red Cloud – sorry, Black Hawk – for good.  Like the actual Willa Cather, he has become a diligent student of Greek and Latin literature.  As Cather does with his fiction, I suspect he packs his memoir with references to myths.

In I.vii., young Jim, in the presence of the admiring Ántonia, slays a dragon, or Nebraska’s equivalent, a huge rattlesnake.  Is this a generic dragon-slaying adventure, mythical enough, or something more specific?  Apollo slaying Python?  And if so, which version?  Or is this one of the snakes in Virgil’s Georgics, his long poem about farming.  Where Ovid’s Metamorphoses was a guiding poem of O Pioneers!, the Georgics may (or may not) diffuse through My Ántonia:

…[Virgil’s] mind must have gone back to the perfect utterance of the Georgics, where the pen was fitted to the matter as the plough is to the furrow; and he must have said to himself, with the thankfulness of a good man, “I was the first to bring the Muse into my country.” (III.ii)

That could be Cather’s own manifesto.  At some point I had the suspicion, or fear, that Cather was working her way through Georgics, episode by episode, but now I don’t think that is true.  But I do not know Georgics that well.

A Lost Lady is governed by Ovid rather than Virgil.  “He read the Heroides over and over, and felt that they were the most glowing love stories ever told” (I.vii).  Cather specifically tells me what I ought to be reading!  I am pretty sure that I need the Phaedra letter (the young man is Hippolytus, the lost lady Phaedra, the retired railroad man Theseus), but I will bet that there is even more to it.

This, gesturing vaguely, is there, but how much and exactly where, good question.  Most readers, I think, do not care at all.  I think they are – I am – missing something.  Maybe someday I will do the requisite work.

It’s the poetical history of mankind - Jean-Claude Carriére's Mahabharata - it’s pure as glass, yet nothing is omitted

The third India-related book I read was The Mahabharata, not the ancient Indian epic itself, of course, since it is endlessly long and also bears a curse, but the superb French theatrical adaptation by Jean-Claude Carriére (1985) written for and with Peter Brook (who is also the translator).  I was a bit too young to remember the excitement when Brook brought the play to New York in 1987, but I do remember reading about, in The New Republic (RIP), and never finding, the 1989 film (Carriére is best known as a screenwriter).  The film is three hours long, cut down from a six hour television version, itself reduced from the play’s nine hours.

So of course this is really A Mahabharata, maybe even Several Mahabharatas.  The scale is reduced, although I can fill in what Carriére and Brook cannot.  He can say that an army of millions is fighting and dying, but onstage he has a dozen or two.  I have millions, and dozens, too.  I imagine what is in the theater; I imagine what I want.

YUDHISHTHIRA:  What’s this flame that’s devouring the world?  Elephants are howling in terror, snakes are hurling themselves into the sky.

BHIMA:  Aswatthaman has just released his father’s sacred weapon.

YUDHISHTHIRA:  What can we do?  Men, animals, the earth itself – all are shriveling to ashes.

GANDHARI:  I see a white heat.  (199)

The detonation of a mystical nuclear weapon by the desperate Kauravas is just one of the visual opportunities for a theater director, and one of the many surprises for the reader.  I have read versions of the epic before, yet it is so rich that I am always surprised.

The war that ends the play – by ends, I mean fills the last third – including the difficult argument of the Bhagavad-Gita is outstanding, and the myths, origin stories, and heroic deeds that occupy the early two-thirds are just as exciting, but what is really makes the play effective, and is an innovation of Carriére’s, is the narrator figure Vyasa, by tradition author of The Mahabharata, who wanders in and out of the action.  Here is how the play begins:

A boy of about twelve enters.  He goes toward a little pool.  Then a man appears.  He is thin, wearing a muddy loincloth, his feet bare and dirty.  He sits thoughtfully on the ground and, noticing the boy, he signals him to come closer.  The boy approaches, slightly fearful.  The man asks him:VYASA:  Do you know how to write?

BOY:  No, why?  The man is silent for a moment before saying:

VYASA:  I’ve composed a great poem.  I’ve composed it all, but nothing is written.  I need someone to write down what I know.

BOY:  What’s your name?

VYASA:  Vyasa.

BOY:  What’s your poem about?

VYASA:  It’s about you.
[skip a bit]
It’s the poetical history of mankind.  If you listen carefully, at the end you’ll be someone else.  For it’s pure as glass, yet nothing is omitted.  It washes away faults, it sharpens the brain and it gives long life.  (3)

I was pretty much captured several lines earlier, even before I learned about all the prize I would win.  And at this point, Ganesha appears, offering his services as a scribe.  These three wander through the rest of the play which it turns out has not only not been written but not performed, or the history has been imagined but has not happened.  We watch it happen along with its author.

There are other good ways to read The Mahabharata.  R. K. Narayan’s prose retelling, for example, or William Buck’s.  Maybe not better ways, though.

The story of what had happened was written plainly - some Willa Cather mythology

O Pioneers! is pretty good as novelistic sociology – the mix of immigrant groups in late 19th century Nebraska, their speech patterns, their habits.  But Cather is also up to something else.  She is myth-making.

The protagonist is a kind of earth goddess, for example, in tune with the land, prophetic about the weather.  She is visited in recurring dreams by some sort of male corn god (“he was yellow like the sunlight, and there was the smell of ripe cornfields about him”).  After the dreams, “angry with herself,” she gives her “gleaming white body” a good scrub with “cold well-water” (III, 2 for all of this).  Hmm.  Maybe this is why I was not assigned the novel in high school – too much sex.

The minor character Crazy Ivar speaks only Norwegian, goes barefoot, knows the language of the birds, and, to top it off, lives in a hole in the ground (“Ivar had lived for three years in the clay bank”) in a part of the country where the “wild flowers disappeared,” (I, 3)  Yesterday I called him a symbolic link to the Old Country, but he also appears to be a genuine troll, one of many who will appear at Wuthering Expectations this year.

Long ago I took a course in Greek and Roman mythology.  The professor at one point described his admiration for Willa Cather, based in part on her deep love of myth.  For example, he said, in one of her novels she borrows the story of Pyramus and Thisbe from Ovid (Book IV of Metamorphoses), in which two nitwit lovers kill themselves for no good reason, in the process staining a mulberry bush with their blood:

With that, his body on his sword he threw:
Which, from the reaking wound, he dying drew.
Now, on his back, vp-spun the blood in smoke:
As when a Spring-conducting pipe is broke,
The waters at a little breach breake out,
And hissing, through the aëry Region spout.
The Mulberryes their former white forsake;
And from his sprinkling blood their crimson take.  (from the great George Sandys translation, 1632)

The great Ovidian touch here is the ridiculous and sublime comparison of the jet of blood to the broken pipe.  And here it was, in O Pioneers!.

Cather borrows not the story, exactly, or only does so with a lot of distance, but the mulberries, and the blood:

While Ivar was hurrying across the fields, the first long rays of the sun were reaching down between the orchard boughs to those two dew-drenched figures.  The story of what had happened was written plainly on the orchard grass, and on the white mulberries that had fallen in the night and were covered with dark stain.  (IV, 8) 

In the next paragraph, the stained berries are mentioned again.  The slain lovers have been transformed:

two white butterflies from Frank's alfalfa-field were fluttering in and out among the interlacing shadows; diving and soaring, now close together, now far apart; and in the long grass by the fence the last wild roses of the year opened their pink hearts to die.

Those roses may go a bit too far.  This is what I meant by the foregrounding of symbolism.  How can you miss the interlaced shadows and pink hearts?  You are not meant to miss them.

Yet Cather merely brushes against Ovid’s mulberries.  No arrow points at them – “classical reference here.”  There is no need at all for the reader to recognize the story, and no hint that it is there.  None of the characters have any idea of it.  It is not worked in to the novel but just there, in a few lines.

What else did Cather hide?

Reading Scandinavian literature - Iceland and Finland - Gapes the grisly earth-girdling serpent / when strides forth Thor to slay the worm.

While concentrating on Austrian literature last year, I concluded that I needed to know the work of Henrik Ibsen and August Strindberg better.  Then I started to think of other Norwegian and Swedish books I would like to read, then on to Denmark, and on like that, until I concluded that this would be the year of Scandinavian literature.

My Austrian project was a bit more thesis-driven, while this time I am more of a blank slate.  Just reading some books.

As usual, anyone who for some reason would like to read along on a particular book should speak up.  It can probably be done.  Scandinavian books are short.  I still want to stay close to my nineteenth century home, so nothing after World War I, please, although I have some arbitrary exceptions in mind and always make an exception for good poetry.

What has caught my eye?  I will tell you.  This will be in no way comprehensive, or even comprehensive-in-translation.  How could it be?  Please peruse the offerings of Norvik Press, publishers of Runar Schildt (1888-1925), “one of Finland's finest short-story writers” and “an observer of decadence in Helsinki,” or Elin Wägner, author of the “disrespectful and witty” Penwoman (1910), “the classic novel about the Swedish women's suffrage movement,” or Arne Garborg (1851-1924), “a writer who was left rootless and in conflict with himself, always searching.”  Who on earth are these people, and what is in their books?  Some interesting things, I suspect.  Maybe some of you already know.

I will proceed geographically.

Iceland

Medieval Icelandic literature is like nothing else.  The sagas are a mix of history and fiction, public and domestic life, violent yet often quite subtle, that is unique, or that was once unique, since they have had so many popular offshoots, most prominently The Lord of the Rings.  I am surprised I do not come across book bloggers reading them more often, but I am sure the Tolkien fans have good excuses and will get to them soon.

I have not read Njál’s Saga (late 13th century), so that one is most tempting, but I urge anyone curious to try Egil’s Saga, the life of a sociopathic poet, or Grettir’s Saga (c. 1320), the sad tale of the last of the monster-killers.  What strange books.  Or of course the Saga of the Völsungs, the source for Richard Wagner’s Ring operas.

The collection of ballads known as the Poetic Edda (12th century) and Snorri Sturluson’s Prose Edda (13th) are the primary sources for the Norse myths (Snorri may well have written Egil’s Saga too).  Fans of the recent movies featuring Thor will certainly want to read these (see post subtitle).

I have always loved mythological tales and have been reading versions of these stories since I was a child.  The Norse myths do not form as rich a literature as does Greek and Roman mythology – there is nothing as sophisticated as Homer or Ovid – but I have always found the stories to be as imaginatively rich.  Their use over the last 150 years or so tells me I am not alone.

Finland

The great Finnish mythological collection is a difficult case.  The Kalevala (1849) is the result of the efforts of  Elias Lönnrot, a country doctor who like the Grimm brothers collected folk songs and stories.  Rather than publish an anthology, though, he edited his collection into a coherent poetic epic, meaning that he wrote quite a bit of it and that the book is a hybrid of original and folk material.

Then again, so is The Prose Edda; so is The Odyssey; so is Genesis.  The difference is that The Kalevala is a recent hybrid.  I read a version of it many years ago, and would probably enjoy it a lot now.  My understanding is that the old public domain translations stink.

The one old Finnish novel I have in mind is Aleksis Kivi’s Seven Brothers (1870), about irresponsible agricultural practices, or something like that.  Again, the newer translation sounds necessary.

I have been enjoying Tove Jansson’s books a lot, but I want to save comment on her.  I guess I should save Norwegian, Swedish, and Danish literature, too, until tomorrow.  I hardly got anywhere today.  What did I miss or forget?  What obscure sagas should I read?  Runar Schildt, yes or no?