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Portland, Oregon, United States
Co-founder, co-editor of Gobshite Quarterly and Reprobate/GobQ Books

Friday, March 6, 2026

Shakespeare's Love




(i)
The claims of the Scarry book (from the back cover)
The traditional understanding of Shakespeare’s first seventeen sonnets.


Elaine Scarry says we now know the name of the young man Shakespeare wrote the first 123 sonnets for and about.

The traditional explanation for the sequence is that Shakespeare was hired by the Earl of Southampton to persuade his son to marry. The sequence begins with witty and formal arguments to that effect.

From fairest creatures we desire increase
That thereby beauty’s rose might never die –
[Sonnet 1]

Look in the glass, and tell the face thou viewest
Now is the time that face should form another
– [Sonnet 3]

Though the arguments are propositions, formal and abstract, so abstract they feel the way Elizabethan scrollwork looks, lines wound around themselves in air, continuing, unanchored and centreless, there are phrases so sound they are still striking. "The world’s fresh ornament" – structured like a cliché but still singular; "thy youth's proud livery" – so simultaneously abstract & concrete it could never become the pedestrian clothed in youth; perfume, "a liquid prisoner pent in walls of glass" – so exact you can see the glint on the edge of the bottle. Wit and argument condense to single lines: "Oh change thy thought that I may change my mind." "You had a father – let your son say so."

The first 17 sonnets can be difficult or abstruse. It's the syntax, it's the language changing: 400 years of empire and social and scientific revolution. But even as Euclydian as they are, as apparently supportive of the old tale as they seem, the first 17 of these poems also document, 1 step forward, & a step back, the social and personal distance between the poet and the young man diminishing. Shakespeare is coming closer.

Any overview of the sonnets will always group the first 17 together. This is because 18 breaks style and subject completely: neither distanced nor impersonal nor general nor abstract; not designed to be harmless if overheard or presented in public, it's intimate, unguarded, direct, electric.

Shall I compare thee to a summer's day?
Thou art more lovely and more temperate…
Rough winds do shake the darling buds of May
And summer's lease hath all too short a date
But thy eternal summer shall not fade...
Nor shall Death brag thou wandr'st in his shade.

So long as men can breathe or eyes can see,
So long lives this, and this gives life to thee.


After number 17, there's no more talk of sons.

(ii)
I begin to catalogue the book. Tweak the boss’s orders & chafe because the book sends me into a hurricane of curiosity and I’m going to be able to read it. My take on the first 17 sonnets.

Part I
December, 2016


Tuesday, Dec. 13, '16
Today I picked Naming Thy Name: Crosstalk in Shakespeare’s Sonnets off the truck I was "cataloging" – i.e., copy-cataloging, in the new, streamlined, do-nothing way: pick record, Dewey/category, initials, no duplicate call numbers please.

("You can correct it if it’s just plain wrong.")
(How wrong are we allowed to know it is?)
("Your job is to choose a record and assign a call number – Dewey/category, initials, no duplicates.")

Scarry says she knows who Shakespeare's sonnets were written to & about: the name of the guy. (The name of the guy!? The name of the guy. I'm avid.)

I have to read the sonnets before I read the book. I've been meaning to read them for yonks. Now I'll read them for the goss.

First impressions: They start all strained and ho hum, and I'm finding that I don't like the editor’s glosses, they're too literal and nailed down (which is what you have to do as an editor, I see that). I like the word to float over all its applicable semantic areas; you lose the sense of richness otherwise. So I only look at the glosses when I really am puzzled & have no hope of etymologizing my way out – as in misprision for fault. But anyway:

By sonnet 13 Shake's hooked, the sonnets start to get substantial, the language gets less... twisted around almost nothing like wire on air or the loops in an Elizabethan signature (1 & 3, e.g.) and they go on and on about the guy’s beauty and grace and how he'll live forever in these lines (18) and how he's the best thing ever (sonnet 33) and Shake's not old, only as old as the guy because they're one spirit (22) and his heart lives in the guy's (and the guy will live forever in these poems). This goes on for quite a while and it gets a bit tedious, but there's a tidbit about not being able to acknowledge each other publicly (sonnet 36), which makes me wonder how Marlowe managed. (By being flamboyant, like Guy Burgess? There's a long tail of hiring the Queen’s eisenspies atte Cambrigge.)

And then Shake's wittily talking himself out of jealousy because the guy's boffing a woman Shake's also ditto, (42). Then Shake gets miserable because the guy's gone away, or he's gone away (50, 51), and the guy's out doing godknowswhat (sonnets 57-58), & Shake spends his nights trying to sleep & imagining the guy under the ceiling & under his eyelids (61) and then the guy is writing a book (77), and then other poets are writing to and about the guy (78, 80) and Shake is all jealous again, and I keep reading because I have to know what happens next.

The love/affair's been going on for three years (104). (This isn't Michael Wood’s safe-for-fambly-viewing Saint Shake. (2) And Shake starts condemning himself & asking for forgiveness because he's been off bonking other people (sonnet 110) – now I really know you're the best, but the others gave me a new lease on life.

My mouth was still gaping after the word outrageous passed through my mind, but managed to close when the word shameless arrived. This jaunty Act of Cocktrition! But the flattery combined with the unbreakable bond, the mixture of condescension and erotic connoisseurship and helpless helplessness

Mine appetite I will never more grind
On newer proof, to try an older friend
A god in love, to whom I am confined.


save the poem as well as Shake. He gets forgiven & taken back (sonnets 119-120).

Then there's the farewell (sonnet 126), which is really interesting. The original editor put 2 blank lines in square brackets where lines 13 & 14 "should" be, on the assumption that this was also a sonnet. But I don't think it's a sonnet at all, & was never meant to be. The affair is over for some reason, the union is broken, and so the form is broken: the 14 sonnet lines (3 quatrains abab, etc., and the last rhyming couplet) have become 6 rhyming couplets ending in mid-air. And these couplets are like the couplets that end all the sonnets, little knots tying up the thought, or reiterating it, or making a moral point, or all 3; they speak of Nature being the one to render (the guy) down as it has & will have rendered everyone else.

The next sonnets are the "Dark Lady" sequence, and these are immediately less interesting, initially more mere wit as there was in the first twelve, satirizing the tired panoply of tropes of woman as Other… Although Shake does move almost immediately to the psychology of the relationship – fear that she’ll mock his age in front of her other suitors, or openly prefer them in front of him.

In among all of them, the entire 174, are the old warhorses, the technically perfect, the taken-out-of-context-bland, safe-for-teen-anthology-pieces (e.g., 18, 29, 30, 33, 65, & 73), so general in subject as to scarcely register, guaranteed to make the rest sound uninteresting another hundred and sixty-odd times. Sonnet 20 is mos' def NSFW.

Among the first hundred and twelve some of the others are nearly as perfect, and they're electric – the sense of – I can't quite put my finger on it. It is obsession, but it seems benign, there's no sense of threat or domination or wheedling – it's a mutual bond/obsession – it's ongoing, it's praise of virtue, it's identification and merging, it's about being equally bound by the bond (to whom I am confined).

Well, perhaps that's the atmosphere, feeling... Almost. Perhaps it's more subtle than I can grasp. I don't know. But there's more of a sense of relationship with an equal, something different about his poems to the guy: there’s no obvious gender hierarchy, even one being wittily or sincerely ignored or satirized.

One of the things about contemporary gay love poems, I've noticed: no animal, vegetable, or mineral metaphors. Because it is at best an underground tradition, or, more often, thought of as unique by the sufferers, no publication of this kind of material ever having been allowed; because everything has to be reinvented from scratch, described exactly? Is that it? That this material hasn't accreted metaphor yet, let alone the distancing objectification & condemnation of the object which the possession of a womb seems to provoke.

(iii)
At the event level: things that really happened

Sonnets:
50-51 – Shake did leave London on occasion: the Puritans or the plague closed the theatres, or the company was taking the show on the road (the circuit of major coaching inns), or all three (2)
57-58, 99 – Henry Constable also left London on occasion, and sometimes for significant periods of time. A very skilled diplomat, he was sent on missions to various parts of Europe from a very young age (Scarry, p. 36) and later exiled for his Catholicism (Scarry, p. 42)
78, 80 – Other poets were writing to and about Henry Constable (who was widely known beloved, and admired) and imitating his poetry. He published a book of sonnets in 1592 and a second edition, containing his Shakespeare sonnets, in 1594 (Scarry, p. 52)

(iv)
With personal or factual tangents.

Thursday, Dec. 22, '16
Have finished reading the sonnets. Not very well, I know: I find it so hard to get even a basic prose-level sense out of Shakespeare, and always have, that I have to admit that I'm not a very good reader at all.

I've always been afraid of Shakespeare, by reputation beforehand (he's hard), and then doing Henry V in 2nd year. I was 13. I knew immediately that the St. Crispin's Day speech was a very good motivational speech, and the wooing scenes were remarkable for their bad French; but beyond that I didn't understand any of it – who was who, why any of it was done in the first place or was important now, hundreds of years and thousands of miles later, where, if I turned my eyes from the page to the window I could see the grass yellowed and strawed and dying on the nearby hill, where we sniggered because England declared a drought if it didn't rain for ten days straight.

I wondered why the Bishop of Ely was important, where the cathedral was and why that seemed to be important. I wondered why about the whole thing. Looking Ely up in the encyclopedia gave factual answers about the town and cathedral, but made nothing clear.

Of course the answers to those questions are that the presence of the bishop confirms the approval of the Church (the other great power in the land) for the war, and the justification for the war is at the end of Henry IV Pt II. But you have to have seen shaky coalitions abase themselves & sign up to foreign adventures more than once to understand the deep and cynical realpolitik of that answer.

My brother had Julius Caesar. At least that had a plot.

Hearing lectures this year on Sappho and Ezra Pound; seeing glosses on Japanese prints intermixed with translations of Horace and Catullus; (3) seeing little-known Renaissance voices translated and re-imagined in relation to each other; (4) seeing translations of Cavafy, (5) and Ritsos; (6-7) reading a dual biography of Omar Khayyam and Edward FitzGerald, (8) I find myself revelling in a level of education we could never have imagined and understanding how thin our education really was. We actually were expected to become shop assistants & car mechanics, bank tellers & kindy teachers, faithful mothers and fathers and Mass attenders, well-bearing & well-fleeced sheep. (Plasma physicist came later, and then by accident.)

So I'm a recognizer of superior quality, by and large, but not of all the multiple levels & layers of meaning, which Scarry and so many other critics are.

Have started the Scarry book. I've clearly misread a lot of the sonnets, missed some of the kink and fury and most of the meaning – but I did get some of it right, and now, at least, the chronology is settled. Shake published them 20 years after writing them, perhaps to cheer HC up because he was in prison. Oh, and the bit about Marlowe: Elizabeth I condemned homosexuality; the punishment was imprisonment or execution. (Scarry, p. 23). So "public shame" was the least of it. (Which makes Marlowe's situation all the more...interesting. What was the deal there?)

Did Kit Marlowe Guy Burgess it? – Yes and no.

Marlowe was smeared as an atheist & seditionist for political reasons. (9) When the Church and the State are combined in the same monarch, religious dissent becomes heresy becomes sedition becomes secessionist plot. His homosexuality was both real and a smear.

The unknown margin-writer of the county facility's copy of this book (plucked off a re-cataloging truck) – faded blue fountain-pen ink, fascinating hand, half artist, half academic – has seen through the layers of evidence and the contradictory first and last halves of the closing paragraphs of Nicholl's final argument. "Oh the English!" he writes, "They will never examine the Cecils."

The evidence Nicholl has unearthed and pieced together, and the point he makes and draws back from, is that Marlowe was very likely slated for disposal, if need be, by Robert Cecil. Marlowe's defence in court against false accusations of seditious poster-making and pamphleteering would have revealed his years of provocateuring, in an Elizabethan street-sleaze way, for, ultimately (up, up, up through the layers), that same Robert Cecil and the Queen’s Privy Council, whose chief business had always been managing the succession. (10)

Along the way Nicholl's book is a how-to of scams for and by Elizabethan grifters, who, once London was teeming and frothing with religious change and the nascent possibility of and lust for wealth, byproducts of its defence of itself against serial European rivals, enemies and powers, set to and invented most modern cons.

Part II
July-August 2017


Seventeen is a lot of sonnets.
There is a photo I saw on the intertubes and squirreled away at the time – saw it somewhere in The Age or the Sydney Morning Herald, I think, in 2002, according to the file-date my computer gives it – of a painting of an unknown man who might be Shakespeare.

Slightly scruffy; retreating hairline; sweet smile; deep-sharp observant eyes, I've-got-your-number eyes. (11)


So why is someone who looks approximately like this writing these sonnets, and sending them to the young man if the traditional story isn't true?

Scarry thinks they were all known to each other, a circle of young people, young artists, actors, musicians.

There are some people so beautiful their arrival sends everyone into a tizz. If there were a circle of people which included Shake, if all these people knew each other, there might have been a consensus about this recently arrived young man, this beautiful and kind and intellectual and irresistible young man – and a sort of good-natured and semi-subliminal desire to be part of his extraordinary sweetness and beauty, to be included in the sunlight of his goodwill by giving him gifts. Recognition of your gift could make you a minor sun, for a moment.

A pretty penniless young man like Shakespeare, already in the theatre, in the speaking & writing biz, could send a sonnet. On some general theme, or the theme the communal joking with the young man took. "The world's fresh ornament" (sonnet 1) does suggest someone new to the scene, and strikingly beautiful.

The picture in my mind is strange. It's from the first story... an image of a man in a field, cartoonish castle in the background. The man has a quill pen and a modern writing-pad. This is Shakespeare, persuading the young man in the castle to marry.

But with the old story wrong the field and castle vanish. But the sonnets still continue in a vacuum. My mind supplies a drawing-room of sorts – or maybe a tavern – a small group of teasing bohemians and young aristocrats or the aristocratically-connected. Pleasantries, wit, non-specific. It seems slightly feasible that jokes and gifts and gossip and poems might all be exchanged here.

Shake's first 9 sonnets are full of almost abstract argument. Some parts are so compressed the syntax gives out –

Then were not summer’s distillation left
A liquid prisoner pent in walls of glass,
Beauty’s effect with beauty were bereft
Nor it nor no remembrance what it was
– [sonnet 5]

Look what an unthrift in the world doth spend
Shifts but his place, for the world enjoys it
– [sonnet 9]

– but mostly it does not. The arguments are beautifully made, but the first sonnets of the sequence aren’t engaged.

(Even so, there are 9 of them so far... Was Shake writing them that fast? Was that another part of the joke, if at this stage the whole thing were still a joke, a game, a pastime in and for the group?)

But there is a gradual change throughout this whole (what I think of as preliminary) sequence. In sonnet 10, Shake says:

Make thee another self for love of me,
That beauty still may live in thine or thee
.

... for love of me. ?! This is a bit personal for a trope or joke even in a small and habitually meeting group. I'm not sure now that a group setting for these is plausible.

Sonnet 13, line 1, addresses the young man as "love": Oh that you were yourself, but love you are and line 13 says "dear my love." Something is happening; the distance between the speaker and the subject has lessened drastically. This is really beginning to sound like a private conversation, not a public one. It begins to cast doubt on whether any part of the sequence had ever been read or extemporized or conducted in the company of the group.

In Sonnet 15 Shake declares:

And, all in war with Time for love of you
As he takes from you, I engraft you new.


There’s scarcely any distance between speaker and subject now. It is much easier to see this as a private matter of Shake sending poems to the young man privately.

But still – this is still a lot of poems. It's the vacuum around them from my first understanding of the old story that always... Made me afraid of them, because they were incomprehensible, difficult in themselves but also suspended in a contextual void – Michael Wood (2) says that after the opening sonnets Shakespeare then fell in love with the young man, possibly in his grief over the death of his son, Hamnet. The quill pen scribbling on the modern notepad a good furlong from the castle returned to my mind. I think the absurdity of the image meant that, unconsciously, I thought the explanation unlikely, but that, consciously, I didn't want to disrespect anyone's grief. And so, for me, the sonnets continued to swirl along in their difficulty and conceptual mistiness, another bit of Shakespeare I didn't dare advert to.

Sonnet 16 draws back a bit (a better war against Time, you having a son), but 17 says a son would prove Shake's descriptions no exaggeration, and that the young man would live twice, in his son and in Shake's verse.

Who will believe my verse in time to come
If it were filled with your most high deserts?
Though yet, as heaven knows, it is but as a tomb
which hides your life and shows not half your parts.
If I could write the beauty of your eyes
and in fresh numbers number all your graces,
The age to come would say, "this poet lies -
Such heavenly touches ne'er touched earthly faces."
So should my papers yellowed with their age
Be scorned like old men of less truth than tongue
And your true rights be termed a poet's rage
And stretchèd metre of an antique song.
But were some child of yours alive that time
You should live twice - in it and in my rhyme.


This is the first time Shake says this.

It's almost like ownership, this new boldness, boast, decision, policy, procedure. The premise/promise affects two people, not one. This formulation of the position of the speaker with regard to the person spoken to, this new claiming of one by the other (What are you doing with my life in your poems? Even thinking of somehow putting my life in your poems?) would be presumptuous, suffocating, intolerable.

Unless the young man were amenable.

Unless the young man had also been speaking.

Or, as Scarry has discovered, writing. Back. (12)

Seen as one man writing in privacy and isolation, even with the clear movement of the writer towards the subject, there's no situational sense in this many sonnets except as some kind of ... bizarre exercise? Fantasy? Delusion? Astonishing and pointless creation of air and glass? A young man, this extraordinary young man replying explains the seventeen, the eighteen, most of the many.

This may be one of his replies. If the English ever existed, it is lost. This is a literal transcription of the Latin, published in the Netherlands in 1591:

I send, Light, this narcissus to you by gift of a warm spring, and I send our poems joined to the narcissus. I do this so that in return for the book you may give back to me moistened lips, and in return for my flower you may give your flower to me. (12)
Light, this early bloom I send thee
Our songs bound with its open bell and tips.
For this book give me thy moistened lips,
My flower make thine; give thine to me.

(vi)
Shall I compare thee?

Shall I compare thee to a summer's day?
Thou art more lovely and more temperate


This old anthology-piece –

This strangeness out of nowhere on the page of the book I've covered in thick plastic because everyone covers their textbooks to sell to next year's class, with the ink of my red-biro'd name already blurred and spread and reduced to vivid pink in the plastic texture, and I'm sitting here, thousands of miles and hundreds of years away, spending my eyes trying to make my name sharp again while wondering how much the blurring matters – bored and uncomprehending because I can read the poem and it makes sense (but why does it signify?) – reading it with a sigh because this week is the week they've decided to teach poetry again –

This sonnet's full of praise, syntactically sturdy & forthright, the language rich rather than frilled, tender as well as rich; and Shake's verse has declared itself the young man's immortality even before we understand what Scarry has said: that all the letters of Henry Constable's name are contained in the last line, and that reading the line aloud does cause his name to be said by the reader, does cause the young man to live beyond death.
Shall I compare you to a summer's day?
You are more lovely and more temperate.
Leaves me agape.

Lovely, you, you more lovely, more temperate, you, temperate, lovely, you summer lovely day

The second line is so gentle, forthright, and open, so much about the “you” spoken to, so utterly not about the speaker, that it shatters the defensiveness at the attack or denigration I automatically anticipate at compare

A lifetime of experience with compare: compared to anyone I’ve ever met you’re worse. Compared to, Why can’t you be more like. Lazy, selfish. Sheila, girlie, sneer, dismiss, denigrate, scoff, spit.

It cuts right through

It cuts right through the multilayered sarcophagus of misogyny I’ve lived in. I can see its thickness. I can see it sliced apart, how thick, pyramid thick

Who dares to write like that? Who could accept being spoken to like that?

More lovely. Lovely – the word accurate and intimate, speaking of the experience of another person; more lovely, the speaker like someone overcome, speaking close, at whisper distance, the reaction pulled straight out of him – Not lovelier, its consecutive unstressed syllables creating a fading blur of the reader’s attention, the apprehension of the loveliness. More lovely: the person spoken to being wholly seen and approved of and desirable without change: loved.

Gentleness strikes me (fear and lightning), unshells me to a world I’m not equipped to live in.

==

1. Scarry, Elaine, Naming Thy Name: Cross Talk in Shakespeare’s Sonnets, Farrar, Strauss, and Giroux, New York, 2016.
2. Wood, Michael, In Search of Shakespeare, Maya International Vision, Distributed by PBS Home Video: PBS DVD Video, 2003.
3. Merchant, Paul, Bread and Caviar, Hereford, Five Seasons Press, 2016.
4. Merchant, Paul, Some Business of Affinity, Hereford, Five Seasons Press, 2016.
5. Cavafy, Constantine, Poems 1904, tr. Paul Merchant, Portland, Tavern Books, 2016.
6. Ritsos, Yannis, Twelve Poems About Cavafy, tr. Paul Merchant, Portland, Tavern Books, 2010.
7. Ritsos, Yannis, Monochords, tr. Paul Merchant, Portland, Tavern Books, 2015.
8. Richardson, Robert D., Nearer the heart's desire: poets of the Rubaiyat: a dual biography of Omar Khayyam and Edward FitzGerald, New York, Bloomsbury, 2016.
9. Nicholl, Charles, The Reckoning, the Murder of Christopher Marlowe, New York, Harcourt Brace, 1992.
10. See also Gregory, Philippa, The Last Tudor, New York, Touchstone, 2017.
11. See also https://news.canadianshakespeares.ca/2006/04/25/controversial-shakespeare-portrait-coming-to/
12. Scarry, pp. 243-244. The original of this poem may be the Latin quoted on p. 243; at St. John’s College Constable would have written in Latin as often as English. (The collection of fifteen of Constable’s poems in which this poem, Carmen xx, appears, was printed in the Netherlands in 1591; five poems were translated into Dutch, then into Latin.)



Thursday, September 25, 2025

In The Tombs of Atuan

From The First Stone: Some Questions About Sex and Power, Helen Garner, Sydney, Australia, Picador Pan Macmillan Australia, 1995:
The two young women who accused the Master of Ormond College – a residential college affiliated with the University of Melbourne – of sexual assault in February, 1992, refused to speak to Garner, ever, at all. They offered no illumination of the situation apart from their accusations. Something about the story itself nagged at her. Garner decided to investigate.

Pp. 88-89:
“…Why would a young woman feel ‘worthless’ when a man makes an unwelcome sexual approach to her? She might not like it. She might very much want it to stop. But why does it make her feel ‘worthless’? Would she feel ‘worthless’ if the man were younger, better looking, more cool? Or is worthless sexual object just a rhetorical flourish, a bit of feminist sabre-rattling on behalf of a young woman who has not taken the responsibility for learning to handle the effects on men, of her beauty and her erotic style of presentation?

“Can a young woman really expect to go through life without ever having to take on this responsibility? Has a girl like Elizabeth Rosen even the faintest idea what a powerful anima figure she is to the men she encounters in her life? She told the court that Doctor Shepherd had got down on his knees before her. Which of them does the word humiliated apply to here?”

*

Garner is speaking here as though Elizabeth Rosen and Colin Shepherd are acting a bipolar field of power and sexuality. The people in the incident and its long and complex aftermath actually act in a field which is at least a quadrilateral: power; gender; culture(s); religion.

This expanded view glimmers on the edges of other passages in the book:

“… I lacked the rudeness that’s required in order to go on reading something interesting to you while someone boring is trying to talk to you.” – On the daylight train to Geelong – p. 62

“… out of politeness, embarrassment, or passivity, or lack of a clear sense of what I wanted…” – On the daylight train, “give us a kiss” – p. 63

“Why would a young woman feel ‘worthless’ when a man makes an unwelcome sexual approach to her?” – p. 88

Garner intuits a wider view but doesn’t see it.

*

The clue is the phrase, worthless sexual object.

From before I was born I was wrong, and the sin was mine, not God’s.

What Garner doesn’t put her finger on is this:

In a culture where the overt moral view of sexuality is that sexuality is a sin, in a profoundly puritanical culture that is barely masked by the image of Australia as a land of cheerful anarchists, where the sin of sexuality is venial for men, mortal for women – then being told you are being seen by someone in front of you as nothing but the vile thing you must never be, which you always profoundly are, though polite people don’t mention it; which you cannot help being, which is utterly beyond your control –

(You are blood and cunt. Under all your talk that is what you are; that is all you are.) (We define you.) (Guilt, fear, compulsion.)

You spend your middle and late childhood, then your entire adolescence, with your nose and face shoved manure-deep into this bedrock condition. Having the matter of your inherently and essentially evil composition flung in your face, loudly and unexpectedly by anyone at all – is humiliating: it’s induced shame and self-loathing, fear and guilt; it’s the first step towards your obliteration.

It is a declaration that you can never be anything else, that all the other things you are or have achieved or have striven to be are nothing, can only be nothing, because you are the dark and endless locus of despicability: blood, guilt, fear, complusion; lure and snare and trap.

This is the opposite of equality.

In that quadrilateral field of forces, a serious and unwanted sexual advance, after so many unwanted sexual advances, itself becomes a coercion, a prison; then a guilt, then inescapable blame.

The first step is shame – that despicable thing which you are is pointed out. The second step is humiliation - the repeated insistence on that shameful fact.

Repeated humiliation creates fragility. Fragility is easy to topple, to turn into functional obliteration.

The driver and enabler of the accusation, the skin-dissolving, gut-dissolving attack, is religion. It’s all-encompassing: skin-close, bone-destroying, mind-blinding, paralysing. Your body undoes itself in fear, your soul is undone in the desolation of the inner and outer betrayal. Body, family, church, school. Endless and inescapable guilt is an auto-immune disease of the soul.

*

From her name it seems that Elizabeth Rosen would have been at least culturally Jewish, brought up well aware of community and service. She was also brought up in a generally misogynistic majority culture.

Even without the full Catholic Monty there were and are many different, though related, reasons why Elizabeth Rosen could have felt ashamed.

In a misogynistic culture, all points of female education are relentlessly criticized – dress, manner, hair, makeup, clothes, accessories, posture, deportment, speech, vocabulary, friends, sports, taste in television, movies, music… Every conceivable twist or dimension of existence in this time and place is subject to harsh and constant correction.

This isn’t the development of a person, it’s the polishing of an object. Objects do not act. They do not make a mess.

The sore points remain in the soul as emotional trapdoors. Training in being an object becomes the learned helplessness of designated prey.

Elizabeth Rosen stood in the office of her landlord and the controller of student bursaries, the Master of the College she lived in. The Master was at her feet.

Just by being, she’d made a mess; profoundly upset the natural order of things; sinned socially, mortally: she’d brought authority to its knees. The castle was at her feet, looking up at her, begging to be let in. She had rendered Authority helpless as a helpless child asking for help.

The Master was at her feet – giving her power she did not want and had not sought, locking her into it, making her responsible for this utter wreck of order as though she had acted; and she had not.

And he was still the Master. He was in a position of authority over her. She was expected to accede to his suggestions; in this case she was expected to disobey him. He was begging her to disobey his rules.

If she obeyed him society at large would blame her. If she disobeyed him he could punish her socially or academically.

*

“Why should you have been ashamed?” I said. We looked at each other in silence. I can’t count the number of times the discussion I had with women reached this point, and got jammed.” – p. 90

How much shame does it take to make you feel worthless? The psychic trapdoors open lightning-fast: not much. This has happened all your life.

What is the utterance, “You should be ashamed of yourself” for?

To induce a propensity to self-blame and shame, to habituate you to lack of autonomy, to lead to psychic self-destruction.

Could an injunction be any clearer?
Could a social instruction be any clearer?
Be. Ashamed. Of. Your. Self.

*

Elizabeth Rosen was female, an object, and objects don’t act, and she would be condemned for acting. For breathing while beautiful, for being unable to restore the natural order while being unequipped with either confidence and lack of shame, or with the social position, to restore it.

She was ashamed of being seen as nothing but her flesh. Only the feminine is seen that way: women, gays, LGBTQ+ communities, all now again marginalized and openly hated: designated prey.

She was ashamed of being seen as The Unbridled Feminine, provoking the Master’s physical and emotional state by standing in his office, though she hadn’t done more than stand in his office. Elizabeth Rosen was ashamed of making a mess, failing herself and family and society profoundly, of not knowing how to end or reverse the situation. She was terrified that this moment would become her identity, her life and lifelong shame.

*

Until sometime in the early ’60s, in South Australia, Catholics were forbidden jobs in many industries; they were excluded for lack of property from voting for the Upper House of Parliament. Irish/Catholics formed 8% of the population in a racist, misogynist, self-righteous mercantile Protestant culture. Catholics often shared the attitudes of the larger culture; they got their dourness from it. Every three years the parish church hosted a Passionist Fathers Mission against sin and Communism. I knew Joyce’s sermon from Portrait of the Artist almost as well as I knew the catechism. (I suspect Jouce took it straight from the Jesuits, who, I think, probably also supplied it to the Passionists.)

Garner was born and lived most of her life in Melbourne. After the mid 19th century Victoria was 25% Irish/Catholic. Post-Gold Rush, some of those Catholics were very wealthy indeed; they were in a position to shape attitudes. Melbourne also had a large population, industries apart from agriculture, a major port, and a complex mix of immigrants, attitudes, philosophies and contemplatable behaviours. Much closer to Sydney than Adelaide, Melbourne remains part of the largest current of trade and culture in modern Australia.

*

From How To End A Story: Collected Diaries 1978-1998 (New York, Pantheon Books, 2025) Garner’s religion was Protestant, with Anglican adumbrations at least later in life. It does not seem to have been virulent. She doesn’t seem to have been held in the tombs of Atuan.

The two young women who accused the Master of Ormond College of sexual assault, refused to speak to Garner, ever, at all. They offered no illumination of the situation apart from their accusations.

Though Garner remembers her long-forgotten encounter on the daylight train to Geelong, she doesn’t see the clues it offers.

And so she remained unequipped to answer the question, Why would a young woman feel ‘worthless’ when a man makes an unwelcome sexual approach to her?

The question Garner asks at the end of the book: What happened between the ’60s and the ’90s, that such a conviction of personal powerlessness overtook so many young feminist women? misses what happened.

From 1965 to 1973 came The Commonwealth Scholarship; in 1973 the Whitlam Government abolished tertiary education fees. This lasted until the mid ’80s. Thousands upon thousands of lower middle- and working-class, and particularly Catholic, girls – a fair percentage of them 17 in First Year – who would otherwise never have set foot on university grounds, came to study. They came with their religious and class-based strengths and impediments.

Boy, did they come with their impediments.



Garner Helen, How To End A Story: Collected Diaries 1978-1998, New York, Pantheon Books, 2025
   Garner Helen, The First Stone: Some Questions About Sex and     Power, Sydney, Picador Pan Macmillan Australia, 1995
Le Guin, Ursula K., The Tombs of Atuan, Middlesex, England, Puffin Books, 1974





Monday, July 21, 2025

Questions, Questions, This Time abt. Eng. Lit. Dying


"Reading" in this context usually means "the reading of novels by adults," or, in some cases, by students, K-16.

Reading in this sense, particularly in the last 25 years, has been simultaneously dumbed down, hollowed out, fetishized and promoted. What is read has been greatly determined by corporate mergers from the mid-'60s on, which has left us with the Big Five... Four... Three... publishers, tasked with making e-media levels of profit. This has narrowed the range of work widely available.

What's left of the adult reading population has also been fragmented beyond belief by identity politics and age cohort. The drive for inclusion quickly became a means to cultural clout and whatever cash rewards were left in teaching and commentary* – and this has led to ever diminishing circles of content and whatever style was lying around.

(Identity politics/political correctness has more than half killed the endeavour. Saw a rack of featured books at my local library branch & turned to examine them for something interesting to take home. It was XX ethnic group month. My blood turned to a taste of metal and my skin felt burnt from within, exhausted exhaustion.

Why can't anything just be a good book? Why does it have to be a good [ethnicity here] book? Why do I have to read a fucking sermon?

Why does someone's book have to be a sermon, or presented as a sermon?**

This approach is self-destroyingly narrow, even as it claims to be widening the reader's experience. As though anything widely distributed & sold for profit is going to seriously challenge manufactured consent! I turned away in another tired & beaten fury. So much for "always had her nose in a book".)

Teaching literature is in an abysmal state. All sorts of mad non-systems replaced phonic in schools & kids were left permanently unable to decode the words on the page with any certainty and fluency.*** People turn away from that kind of experience, and "don't read."

There are all sorts of specialized sub-bits of reading people do do: nonfiction of general and specialized nature, schematics for car repair, science journals, etc., etc.

But "reading" in the sense it is usually meant is a product of the Prussian-inspired move to mass education and literacy from the C19th onwards: it was necessary for the workforce in a technological age.

The pic of Shakespeare as the personification and symbol of English Literature tells you what is really going on. He wrote plays. People watched them & heard them. They attended or performed "English Literature" such as miracle and morality plays. Now "English Literature" is on the BBC & HBO & Netflicks & Canal+ & ...

Literacy of the sort that is in decline has never been necessary to a population of peasants, serfs, tradies... Universal literacy no longer serves the State, and the State is retreating from its former functions in the mass of ordinary lives.

Which leaves ordinary people where they have always been: creating oral traditions.

==

For Extra Credit:

1) Which do you think would be more frightening to the status quo?
a) a book written by a member of an under-represented community set aside and identified as a good [ethnicity here] book
b) a book written by a member of an under-represented community displayed, without ethnic designation, as a good book like any other good book
2) If you watched the video: At the beginning of the 19th century, why would a nation with a nascent empire suddenly start studying the literature of empire?
a) policies, job descriptions and manuals
b) self justification in the face of a near-universal Christianity, which would advocate loving your neighbour / rescuing the man who fell among thieves
Justify your answers on the sheet provided.

==

*Attributed to Mark Twain: "You can make a fortune but you can't make a living." Truer now than it was then. The only reliable money in writing is teaching.

**If you want a sermon, go to church.

*** One of the great grifts perpetrated on the Dept. of Education in the ealier days of public-private business opportunities, begun under Bush the Younger's unfunded mandate, "No Child Left Behind."

Sunday, June 29, 2025

A Sheep in Wolf's Clothing

I was feeling a bit crook yesterday afternoon – I’d been cutting the weeds at the kerb before the truck could come for the green bin. I’d been out in the sun and humidity for about ten minutes, and clearly that was too long.

I came in. It was early enough in the afternoon to be able to watch Coriolanus. Because it’s about demagoguery I wanted to understand it, but it sends me to sleep at the same moment every time, like Le Samourai with Alain Delon and The Makioka Sisters. I looked at the streaming options.

And there, like an exhaled breath and a great bath of relief, was Top Gun Maverick. Tom Cruise charming, half-smile utterly disarming –

This time he’s a US Navy test-pilot. We don't know where he lives: he first appears alone, in a hangar in a desert. The hangar is a perfection of focus and intention, a cathedral of space and peg-boarded tools and the mechanics of kinetic transcendence – a mid-restoration P49, a heavy motorbike. Per a DOD contract, he’s scheduled to take the latest fighter prototype to Mach 9 today.


He wears a white t-shirt and jeans; he gets his leather jacket from a metal closet; he picks up his keyring, a winged insignia and one key. (Dressing/arming the hero, at least as old as The Iliad.)

He takes the bike and to the bike – the closest thing to flying without leaving the ground – flies helmetless along the road beside the airstrip, unencumbered as a god.



The rest of the movie, the test flight in spite of a rear admiral’s plan to junk manned flight, the triumph of Mach 10 and the disaster of Mach 10.2, the new impossible assignment instead of dishonourable discharge, the personal and mission-specification-driven tensions, the old flame, the new marriage (Hermes-Hestia), the defeats, the victories and reconciliations, are all remarkably slick and well-handled. It’s The Dam Busters and Star Wars and Mission Impossible feats of running, all in IMAX.


TGM is a very late version of the military sub-subgenre of the subgenre America Dea – movies treating the United States of America as a not quite secular religion, Washington and Lincoln its formative angels. The civilian version produced Mr. Smith Goes to Washington.

TGM is a lovely and dangerous fantasy, where the machines sing together like Blake’s morning stars, a captain can beat jealous and narrow-minded admirals, the government is great and good, the enemy is defeated despite its technological superiority.


The intermittent musical theme sounds at first as though it could be a handful of muted horns, in a soft, slightly jaunty military register: it is actually very softly and skillfully voiced choral music, a smooth and quiet undertone, a bedrock of quiet reverence.

The enemy has no justification for doing what they’re doing; what they’re doing is wrong: the enemy is a number of undifferentiated silhouettes, bad guys bad because they’re opposing the United States.

There’s racial diversity, often in the background in the bar scenes, more visible in the IMDB credits than in the movie. The people who make the running are the white guys. The conflicts and struggles and victories, the characters who create the framework of the plot, the ones in positions of real emphasis, are the white guys.

It’s a very Trumpian flick: a sheep in wolf’s clothing, and vice versa.


Friday, June 13, 2025

New Roses

I happened to pass a rose festival display the other day, long tables of prizewinning roses in slender cut crystal vases. My parents planted rose bushes in the front garden and by the back gate when they got married eighty five years ago, and so I stopped to look.

Of course there were new strains, colours: lemon to litmus-paper mauve, blushed, edged, and single-tone, skillfully produced. That kind of grafting had begun by the late ‘50s with the Peace rose and others, lemon sherbet and slight pink grading and washing delicately on the petals. They had little fragrance.

At the festival I saw roses trying to be hydrangeas, daffodils, carnations, orchids, daisies, lotus, fungi, crepe paper, plastic. They smelt of wet stem and vase-water.

I remember the dark red, almost-black roses my mother grew, the scent of three buds in a bedroom filling the house.




Friday, January 24, 2025

Prophet Song


Prophet Song is warning become handbook.

Set in Dublin, it tells us how the military phase of a fascist takeover proceeds outwardly, what it feels like to endure. It’s not just the plot, the start of the disappearances (trade union activists first), then the gathering suspicion from neighbours, the eldest son over the border to become a paramilitary, the effect on the younger children, the eventual and inevitable descent into ever worsening situations –

It's the manner of the telling. The vertigo of the loss of fact, certainty, information, stability, control; the dissolution of perspective, the mingling of the outer and inner, the endless nausea of barely suppressed terror.
Mam, I tried his phone. Mark’s phone, the number’s been disconnected. Something has rolled across Eilish’s mouth, she is moving through the room bending to collect the clothes on the floor, she is standing in the bathroom staring at the steaming water, what rises and dissipates, what comes into expression moment by moment yet cannot be known, this feeling always of possibility giving rise to hope. She wants to go into the bedroom and take Molly’s hands and say everything is going to be fine, she remains before the wicker basket and drops the clothes and feels herself falling from her arms, this feeling they are all falling towards something that cannot be defined by anything she has known in her life. (p. 170)


Everybody Knows


 

A terrific mystery set in contemporary L.A., the 5th most self-mythologized Western city of the last thousand years after New York, London, Paris & Rome.

Harper’s plot threads through some of the many ethnic subcultures of the city, but its real focus is the L.A. Police and Sheriff’s departments, their daily deputies’ and plods’ desires and drives. Truth and Justice are a long way down the list... One of its strongest virtues is that it continually evokes Joseph Wambaugh’s LAPD novels of the 1970s.

But it’s fifty years later now, and the situation is fifty years worse.

Everybody Knows shares its title with that cynical, elegant, distantly furious Leonard Cohen song about corruption as an open secret, and it does the subject proud.