Of Parasitic Heads and Archaic Torsos: In Memory of Islaam Maged (A Guest Post by Simon Solomon)

My frail and breaking sister 

I hold these memories in my aching arms.

I. The Numen of the Part-Human

In shifting horror into black humour with a splash of compassion, a dash of French theory, and a dollop of autobiography for good measure, the ingredients of Stephen Alexander's recent post concerning the terrible and strangely beautiful case of the fused Egyptian twins Manar and Islaam left us humanely stirred and poetically shaken. We are thus grotesquely grateful for this tragicomic Yuletide offering.

Given the acute rarity of this condition, Manar is apparently the only child to have survived - at least temporarily - her own beheading. Nevertheless, it is the role of her bodiless sister-fragment, the sacrificed Islaam, to which we feel peculiarly drawn. As might be surmised, the unstable ambivalence toward it/her attests to the undecidable mixture of uncanny in/humanity with which one looks upon such stupendously rare entities - or they upon us.

If Islaam was quite literally nobody, this apparently did not stop her from eliciting her sister's mortifying sibling attachment, as well as the love of her family. To that end, after she had been surgically removed from the autosite, she was given proper burial rites by her parents, who, to all intents and purposes, clearly viewed Islaam as a tiny child and not merely a genetic obscenity or clinical remnant.

However, whilst a functioning separate brain ensured that Islaam had a mind of her own, one doesn't need to be a doctor to see that, having no possibility of bodily autonomy, she would have been entirely incapable of a viable life. Moreover, since it appears that her continued existence might have exerted a toxic and ultimately lethal drain on Manar's well-being (in the weeks before surgery, for example, the latter suffered several episodes of heart failure due to Islaam, rotting alive with gangrene, channelling waste back into their her body), a decisive intervention was clinically crucial to save the hostess.

While it might seem luridly sentimental to some readers to interrogate such medical expedients, let alone mourn a lethal parasite, Islaam's identification and death rites nevertheless point to the way in which the ownership of a head (whether or not it comes with arms, legs and a beating heart to complete the ensemble) secures a human destiny. There would appear to be no way, one might say, of resisting the urge to put a name to a face ...

II. Of Rilke, Radiance and Sculpture (Or the Terrible Beauty of Being Born)

Islaam's haunting posthumous image - a dead head resting upon the failed promise of a noble breast - put me in mind of Rilke's famous ekphrastic poem, 'Archaic Torso of Apollo' (1908), written in the aftermath of his reverberating association with the sculptor Auguste Rodin, for whom he worked as a secretary during 1905-6.

The poet's charged visits to the Louvre, where he viewed the ancient sculpture, were the cultural departure point for his phenomenological exploration of aesthetic distance vis-à-vis classical fragments, in which the object, under Rilke’s modernist gaze, more than merely taking its Baudrillardian revenge, gleamed with its own radiant and transformative life:

We have not known the unconscionable head 

nor its eyes' ripening apples. And yet the star- 

cold torso burns still like a chandelier, 

in which his glances gleam and abide,

cut back merely. Else the bow of the breast 

could not deceive you and no smile join 

to the shifting softness of the loins 

toward their procreative centre, their phallic absence.

Else the stone might stand disfigured and dwarfed 

below the shoulders, diaphanous,
not glister like a bloodied hawk,

nor pour through all its contours, 

since, like the panoptical sun, there is no place 

it does not see you. Change my life, yours. 

- Trans. S. Solomon

If, as Rilke famously claimed, beauty is the beginning of terror, we would turn his poetic equation on its head: it is the terrible that initiates us into the beautiful.

Thus, as we read it, Rilke's sonnet commemorates the luminous power of creation's disappearance: the way what is not, what is missing, what has broken off or crumbled to dust, charges and animates an artistic composition with numinous power, to the point of ultimately driving the modern mind into a state of psychic rearrangement.

As the solar god of poetic music, Apollo is all-seeing like the sun. But he is also a god of dreams, appearance and illusion. Art, therefore, is inherently treacherous; as implied by Rilke's deployment of the verb blenden (to 'blind', to 'dazzle', or 'deceive') to describe the lucent charisma of the ancient relic.

The sacred head was, or is now, unerhört - ‘outrageous’, ‘scandalous’, ‘tremendous’. Like the sun itself, the head of a god, Rilke tells us, is something we could not have borne; now, sightlessly reborn, it is the torso instead that, literally and metaphorically, takes us in. This mystical antique is, in effect, a kind of headless hallucination, a decapitated game-changer. An acephalic Apollo inserts a rent in the rational.

III. With all Earth for a Body: The Afterlife of Islaam

If the name Islaam translates as 'the will of God', we can reinterpret its bearer as directed by a pure vector of fate, the expressive silence of cosmic necessity. (Islaam's head was literally unerhört, unheard, since she could not make sounds, though she could apparently blink, cry and smile.)

The poetic question is whether it is sentimental to mourn a part object, or whether there is a play to be staged about a human bloodsucker that was literally no more than a pretty face. In viewing Islaam's death as an event and not merely the rational operation of a clinical machine, we are returned to an immanent a/logic of sacrifice, a lucent horror incarnated by an impossible object - 'impossible' in the sense of being unable to sustain itself, to offer mortal satisfaction, or to entertain a future beyond its urgent expenditure.

Islaam's irremediable fate, in exemplary terms, was to die that another might live, to stitch the decision of death like a phantom skull into the remaking of a consanguineous body. As such, we would argue, her separation is the inseparable operation that signals the possibility of the sacred.

Remembering the stillborn lamb and its hacked-off head in Ted Hughes's astonishing poem 'February 17th', we fantasise about Islaam's caput mortuum placed on a burial mound, 'its pipes sitting in the mud, / With all earth for a body'. Or under the ground, where the roots of plants might lend the dead head the push of organic limbs and the soil pack her bones with black flesh.

But she was the gift to whom only death could be given; like the fire of Antigone, or a baby Christ. What Rilke memorably described as 'all the shame of having a face' was never less shameful, never more strange.


Author's Notes

The epigraph beneath the image of Manar and Islaam is taken from Paula Meehan's poem 'The Lost Twin', which can be found in her collection Dharmakaya, (Carcanet Press, 2000). 

For two alternative translations of Rilke's sonnet Archäischer Torso Apollos, by Sarah Stutt, and an interesting discussion of the work by Carol Rumens in her Guardian column (15 Nov 2010), please click here.

This post is dedicated to my sister, Lisa Thomas.


Editor's Notes

Simon Solomon is a poet, translator, critic and tutor. He is a professional member of the Irish Writers Centre, Dublin and serves as a managing editor with the academic journal Psychoanalysis, Culture and Society. He blogs at (and can be contacted via) simonsolomon.ink

Simon appears here as part of the Torpedo the Ark Gastautoren Programm. I am very grateful for his submission of this twin text to my own attempt to discuss the case of Manar (and Islaam) Maged, entitled Heads You Lose and published on 23 Dec 2018 - and grateful also for his kind permission to slightly edit the post.  

Intertextuality: Bert & Amy & Ted & Hannah

According to Hannah Roche, poor old Amy Lowell has been rather hard done by and her poetry unfairly neglected by readers and critics in the 21st century.

For according to Dr. Roche, not one but two of the great white males of English literature - Mssrs. Lawrence and Hughes - both borrowed imagery and ideas from her work. The latter in his much-celebrated poem Pike and the former in the sapphic bathing scene in chapter XII of his astonishing novel The Rainbow.
     

It's an interesting argument and anything that stimulates renewed interest in Lowell and her writing is to be welcomed. Having said that, I don't find the textual evidence Roche supplies in support of her argument particularly persuasive. There are certain similarities and echoes, but to speak of influence and an unacknowledged debt is, I think, going too far.

(Nor do I believe her being an overweight lesbian is the reason Lowell isn't considered a major figure within modernism; it has more to do with the fact that her talent was pretty slender.)   

Besides, even if Hughes and Lawrence - who exchanged many letters with Lowell* and considered her to be a very good friend, if a very bad poet - did plagiarise from Amy (and Roche is careful not to use this word and make such a strong claim), so what? 

To paraphrase Picasso, whilst good poets, like good painters, politely borrow from others and subscribe to a bourgeois etiquette founded upon property rights, great artists steal and make ideas their own without apology.

The critic Richard Ellmann sums this up nicely in a passage written in 1967:

"That writers flow into each other like waves, gently rather than tidally, is one of those decorous myths we impose upon a high-handed, even brutal procedure. The behaviour, while not invariably marked by bad temper, is less polite. Writers move upon other writers not as genial successors but as violent expropriators, knocking down established boundaries to seize by the force of youth, or of age, what they require. They do not borrow, they override."

Notes

Richard Ellmann, Eminent Domain: Yeats among Wilde, Joyce, Pound, Eliot, and Auden (Oxford University Press, 1967), p. 3.

Hannah Roche, 'Myths, Legends, and Apparitional Lesbians: Amy Lowell's Haunting Modernism', Modernist Cultures, (Sept. 2017). Click here to go to the University of York Research Database from where you can download a copy of this essay.

For a journalistic spin on this issue, see Alison Flood's article 'Amy Lowell: Ted Hughes and D. H. Lawrence "owe unacknowledged debt" to "uncelebrated" poet', The Guardian, (29 Nov. 2108). Click here to read online. 

*See: The Letters of D. H. Lawrence and Amy Lowell, 1914-1925, ed. E. Claire Healy and Keith Cushman, (Black Sparrow Press, 1985). 

Thanks to Dr. Maria Thanassa for providing me with the quotation from Ellmann's book.

Mozart's Starling

I.

Although many people object to their mad chatter (and the mess they make), I like the gregarious character of starlings and the way they can walk and run across the ground - limber and saurian, as Ted Hughes writes.

What's more, experts inform us that far from simply making a racket, starlings have a diverse and complex range of vocalisations, which includes snippets of song from other bird species and even sounds picked up from an increasingly urban envirionment, including car alarms and human speech. 

Perhaps it was this amazing talent for mimicry that first attracted Mozart to the starling ...


II.

We might never know for certain why Mozart decided to buy a starling. But we do know from his personal records that he purchased one from his local pet shop on 27 May 1784 and that it cost him 34 kreutzer.

We also know that the bird was able to whistle the opening bars of the third movement of the Piano Concerto No. 17 in G major, which Mozart had started composing earlier that year. Indeed, some scholars suggest that this particular section of K. 453 originated with the starling. For when Mozart bought the bird he recorded not only its price in his expenses book, but the 17 note tune it was whistling - a tune almost identical to the one found in the above work.

Of course, it's also possible that Mozart had taught the bird the tune in the pet shop prior to eventually purchasing him - either way, it's nice to imagine an interspecies collaboration of some kind.    


III.

Mozart had his starling for three years, before it died in its feathered prime on 4 June 1787.

He buried the much-loved bird in his garden with considerable ceremony and provided an inscribed headstone. Mozart also read out a funeral poem of his own composition which, although humorous, was doubtless a sincere expression of mourning.

Interestingly, there's no such record of his being moved to eulogy by the death of his father only seven days previously. But then, what is the loss of a parent compared to the loss of a pet ...  

Note

Although not an advocate of birds being kept in cages, starlings do make excellent pets as they adapt well to captivity and thrive on a straightforward diet of seed, fruit, and mealworms. Their intelligence makes them easy to train and, being extremely social in nature, means you can keep several birds in the same cage should you wish to do so. On the downside, starlings - like other birds - indiscriminately defecate, attract numerous parasites and transmit certain diseases to humans, so probably best just to watch them in the garden. 


See: 

Ted Hughes, 'Starlings Have Come', in The Collected Poems, ed. Paul Keegan, (Faber and Faber, 2003). 
 
Lyanda Lynn Haupt, Mozart's Starling, (Corsair, 2017).  


This post is for Maria Thanassa (who suggested it).

The (Displaced) Task of the Translator 2: Microdramas of Displacement - A Post by Simon Solomon

Dede Koswara, aka the Human Tree Man

Image Source: thechive.com

While we may be culturally instructed by Kenneth Goldsmith's undoubted flair for mediating the technological imaginary (albeit in a way that is perhaps already somewhat well-rehearsed, and which is, for me, more originally evoked by the writings of Jean Baudrillard), I feel more moved as a poet by his microdramas of displacement from real life. In his collection of anecdotal horrors and subcutaneous wonders - including, for example, the poignant story of a buried bullet beneath a boy’s face, its impact site permanently cauterised by the heat of the missile, that 'remains comfortably embedded' for the rest of his natural existence - there is a strange rapture of estrangement or post-modern beauty.

What Goldsmith ultimately discloses by telling us the story of a tree that grew around a metal grate erected to protect it until it became, in his luminously lyrical language, 'the guardian of the grate, swallowing it whole, nestling it deep within its core', is a beguiling phenomenology of incorporation: notes towards how we learn to take in and 'live with' foreign matter that have obvious affinities with literary (re)composition. I wondered what Goldsmith might make of less successful manifestations of human embodiment - such as the Indonesian carpenter, Dede Koswara, whose monstrous condition, a fantastically rare skin disorder called Lewandowsky-Lutz dysplasia (aka ‘Tree Man Syndrome’), caused bark-like cutaneous horns to sprout from his hands and feet and led to him being shunned by his community as an accursed object.

While doubtless more than a sliver of Schadenfreude attaches to such cases, in picking up his own bâton and running with it, Goldsmith extends his project into an inter-disciplinary revisionist thesis, in which acid rain is rebranded as 'displaced weather', petroleum as 'displaced prehistory', the melting ice caps as 'displaced Ice Age' and the Great Pacific garbage patch (aka the Pacific trash vortex) as 'displaced geography'. If this is a schtick of sorts, it is a thrilling one - though thrilling, perhaps, in the manner of a totalitarian music. By contrast, the niceties and decencies of the translator’s traditional craft - its meticulous attunements to the minutiae of syntax, the localities of diction and the pathos of distance - are derisively likened by Goldsmith to the cult of ‘slow food’. To pursue such an obsolescent quest now, on Goldsmith's thesis, is to be a wilful reactionary (though possibly a reactionary who enjoys better digestion), indulging a 'bourgeois luxury', 'faux-nostalgia' and 'a boutique pursuit from a lost world'. The good faith of the translator, that suspiciously friendly idealist forever trying to meet people halfway, is ultimately rotten to the core.

Among a raft of concerns here, one might wonder what place authentic nostalgia - or just real history - could play in such Goldsmith's vision of our creative dispossession, since translation is inescapably also a tradition, not merely a metamorphic instrumentality. Perhaps, indeed, the translator, at their finest, is a kind of time-travelling cultural attaché, drawn back like the former English Laureate Ted Hughes to the shape-shifting mythology of the ancient world, retracing and reimagining their embedded civilisations to keep the culture’s collective unconscious awake.

In a way that stirs my desire to unsettle the strategic dualities of his thought, Goldsmith views displacement as a binary trader, harnessing what can be displaced and jettisoning what cannot, while eschewing what he calls the 'messy questions of morality, ethics and nuance' in favour of 'the craft of the kludge'. Leaving aside the manifold ways in which both literature and life are endlessly (if not necessarily) entangled in such varieties of disorder, I would be interested to learn more about those poetogenic entities the author thinks by implication might defy displacement - about what, in other words, might not get lost in translation ...


See: Kenneth Goldsmith, Against Translation: Displacement is the New Translation, (Jean Boîte Editions, 2016).

Note: Simon Solomon (aka Dr Simon Thomas) is a poet, translator, critic and tutor. He is a professional member of the Irish Writers Centre, Dublin and currently serves as managing editor with the academic journal Psychoanalysis, Culture and Society. He blogs at simonsolomon.ink and a full (non-abridged) version of his essay will shortly be made available here.  

Simon appears here as part of the Torpedo the Ark Gastautoren Programm. I am very grateful for his submission of a lengthy text that he kindly allowed me to edit into three separate posts for the sake of convenience. Part 1: Magical Realism without the Magic can be read by clicking here. Part 3: On the Limits of Zeitgeistiness (Or How to Have Your Displaced Cake and Eat It), can be read by clicking here.