Julio Cortazar and … the sky of Paris

The name of Cortazar entered my life a long time ago.
This is what I write in my history “Serious Relationship” from the Cycle “The Unbearable Longing of the Flesh”:

“These names of Latin American writers were a kind of cultural code for us, a sort of secret Masonic greeting, by which we recognized a member of the inner circle. It’s no accident the urban myth existed that Phystech students used to seduce the girls as follows: “Didn’t you read Cortazar? Go to bed! Didn’t you read Borges? To bed!”

Long time ago when I first learned about the existence of Cortazar, this luminary of 20th century prose seemed to me such a classic figure from the past that it never occurred to me that somewhere in pre-youtube reality his color videos were being carefully stored.

But then Cortazar fan from western hemisphere sent me a link to a video of Julio’s color interview from 1980.
In principle, a lot of what he says in this interview, I read many years ago in printed Russian interviews in the prefaces to collections of his stories. But it so happened that the video footage of Cortazar, walking in bell-bottomed trousers near the canal, and then riding a bus along the Seine embankment with a panoramic view of the opposite bank in the window made me feel nostalgia for Paris and remember one completely Parisian story of Cortazar – “Another sky” – ” El otro cielo “.
In this story, Julio does what I love most about him: he shuffles the points on the map and different eras. The hero of the story goes through the Pasaje Güemes gallery in Buenos Aires to the galleries of Paris,

“into a small world that has chosen the near sky, where the glasses are dirty and the plaster statues are holding out a garland for you”.

To be honest, I was racking my brain a little trying to decipher this story.
The first and most banal thing that comes to mind is the so-called notorious escape from the everyday reality of Buenos Aires since the end of the Second World War.

But then over time more and more insistently during the descriptions of the main hero’s wandering through the Parisian galleries, the author draws our attention to a certain “American” who seemed to be deeply in some of his dreams and did not want to interrupt the hero and his company,

“And while she was talking, I looked at him again and saw him paying for absinthe, throwing a coin on a lead saucer, and looking at us (as if we had disappeared for an endless moment) with a careful, empty look, as if he has stuck in dreams and did not want wake up!”

Then the “American” dies in that Parisian reality, which seems to be parallel to Buenos Aires’ reality.
“I found out how he fell on one of the streets of Montmartre; I found out that he was alone, and that a candle was burning among the books and papers, and his friend took the cat, and he lies in a common grave, and no one remembers him.”

And right after the death of the “American” our hero stopped falling into another dimension,

“I broke away, like a flower from a garland, from the two deaths, so symmetrical in my opinion – the death of an American and the death of Laurent, – one died in the hotel, the other disappeared in the Marseille, – and the two deaths merged into one and were erased forever from the memory of this local sky.”

Still, I have a serious suspicion that the second – Argentine – reality is also not very … real, and the hero has long died, and only his ghost in the form of an “American” has been walking through the galleries for some time.
Indeed, here is the phrase, confirming this version, at the very beginning of the story:

“Even now it is not easy for me to enter the Guemes gallery and not to be moved a little mockingly, remembering my youth when I almost died.”

And it turns out that all these Parisian characters are just flowers on a dead garland, which a plaster statue gives the ghost.

“We were, as it were, woven into a garland (later I realized that there are also funeral garlands)”
“But gradually, slowly, from there, where there is neither him, nor Josiana, nor the holiday, something was approaching me, and I more and more felt that I was alone, that everything was not so, that my world of galleries was under threat – not, even worse – all my happiness here is just a deception, a prologue to something, a trap among flowers, as if a plaster statue gave me a dead garland “

Really, we need not to forget that Cortazar is very fond of “juggling” characters. For example, he has the story “Clone”, where he came up with 6 characters and the relationship between them, simply based on the parties of different instruments in a particular piece of music.

Then I found a short video with another interview with Cortazar in Paris, where it is about Julio’s special places in Paris.

He talks about the notion of “place of passage”, and then calls Paris “a mythical city”. As the first such special place, he calls “Pont Neuf next to the statue of Henry IV and the lamppost – an absolutely lonely corner with a sense of mystery and inevitability. The second place is the Paris Metro, where time flows in a completely different way.”
And – attention! – at 4.45 he talks about … Parisian galleries.

“There are also absolutely magical and mysterious indoor galleries and haunted places. This is what I call mythical” – at this time, the galleries Galerie Vivienne and Passage des Panoramas are shown.

Galerie vivienne

Passage des Panoramas

Oh, and if you are interested to find out what I personally think about the surroundings of Pont Neuf, then this is written in part 5 of my Saga “The Unbearable Longing of the Flesh” , which describes my own night wanderings along Paris:

“The most memorable sight in Paris for me was the night dark Seine, flowing its waters under the bridge to the music in my headphones, and the flow of cars on the freeways on both sides of the river. Unlike the endless sea, the dark expanse of which is also bewitching in its own way, an alluring way to the other side was opened to me, where something truly remarkable seemed to be happening … There, on the other side, I spotted the floating restaurant “Jardins du Pont Neuf” – “Gardens of the New Bridge” , to visit which sometime in good company has become an unattainable dream for me – so it is the highest life point of the type “Life is Good” for me so far… “

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My old love to mystery books

In my first blog entry more than two weeks ago, I promised to talk about my love for adventure books – more precisely, for those called “mystery books”.

In my book “Flirting over a Cup of Coffee” (this is the third book of the cycle “The Unbearable Longing of the Flesh”), in the chapter “The ticking of the clock” I write, “On weekends, Paul used to read out loud “Name of the Rose “book given to me by Dima, while I was lying on the bed with my eyes fixed on the opposite wall”.

Indeed, my discovery of Umberto Eco’s book “Name of the Rose” (“Il nome della rosa”) happened a long time ago. At that time, the movie of the same name by Jean Jacques Annaud was released.
Umberto Eco probably studied medieval treatises quite diligently in order to construct the image of William of Baskerville, who has a ready-made answer to everything and who has a way with words.
I remember I was extremely interested in why the book was named exactly that way – “Name of the Rose”? But it seems that a suitable ancient quote to answer this question has been found: “Rose as the previous name, having naked names henceforth.”

Some time later, I bought a book by the same interesting Italian author – “Foucault’s Pendulum” issued by the Kiev publishing house “Fita” with an unspecified name of the translator from Italian to Russian. It’s important that perhaps this very famous book marked the beginning of an era of fascination with the mysterious world of Templars history. Today, almost no novel in the style of an intellectual detective is complete without mentioning of this powerful order of the Templars and the Temple of Solomon in Jerusalem.

For many years it was quite comfortable for me to live in the world, somewhere in the corner of which Umberto Eco lives. And I completely missed the sad media reports that this professor of semiotics of Bologna University died because of the cancer in February 2016. 🙁

Not lomg ago, while reading Voltaire’s Candide, I learned contemporaries called Voltaire simply “Philosopher” with a capital letter, and I remembered the similar honorable nickname Aristotle had in the Middle Ages. And then I again remembered the novel “The Name of the Rose”, in which much plot was built around the “secret” works of Aristotle.

There, the action takes place in the Italian Benedictine monastery in 1327. The entire detective story is construcred by the author around one book of Aristotle, banned by the Catholic Church. This book of Umberto Eco describes the kind of complicated way people of the Middle Ages could learn about the works of Aristotle.

“The staircase is over. Turning again, we entered the scriptorium from the north tower, and I cried out in admiration … The brightest places were given to antiqarians, the best miniaturists, columnists and scribes. The librarian introduced us to the workers. Malachi spoke about each of what he was working on, and I enthusiastically found in all them the deepest devotion to science and knowledge of the word of God.
…So we met Venantius of Salvemeks, a translator from Greek and Arabic, an adherent of the very Aristotle, who undoubtedly was and will be the wisest of men.
…Venantius said that even Aristotle speaks of jokes and word games as means of the best knowledge of truths and that, therefore, laughter cannot be a bad deed if it promotes the revelation of truths. But Horhe objected that, as far as he remembers, Aristotle writes about this subject in his book on Poetics as applied only to metaphors. And besides, there are two alarming circumstances. The first is that the book on Poetics, which remained – apparently, by the command of God – for so many centuries unknown to the Christian world, has come to us through the hands of unfaithful Moors … ”
“But she was translated into Latin by one of the friends of the angelic doctor Aquinas,” Wilhelm interrupted.
“So I said the same thing,” replied Bentz, instantly perked up. “I am poorly versed in Greek, and I was able to familiarize myself with this book precisely in the translation of Guilelmus Moerbekensis.”

We may learn from smart books that Guilelmus Moerbekensis is catholic archbishop, translator of scientific texts from Greek directly to latin language. He made the first translations of almost all the works of Aristotle, and before him translations of Aristotle into Latin were made from Arabic.
It was Tommaso d’Aquino (called above “angelic doctor Aquinas”) who inspired Guillelmus de Moerbeke to translate the corpus of Aristotelian writings to Latin and used the results of translation in his comments.

And quite recently, when I accidentally forgot my password from Amazon, I remembered the Umberto Eco book “Foucault’s Pendulum” and remembered Kozobon cracking the password from Belbo’s computer:

“The machine behaved indifferently, it knew that a password was required, and, not receiving the password, it was bored. But at the same time, it seemed to be prompting:” That’s it! What interests you, I have here, in my belly, but only no matter how hard you are sweating, old mole, you still don’t know anything. ”
It was most natural to take the Italian transcription of JEHOVAH as a basis. Six letters is already seven hundred and twenty permutations. Of these, he could use thirty-sixth or one hundred and twentieth for the password.
… But since I was still drunk, I moved up to the computer again and typed SOPHIA. The machine politely asked, “Do you know the password?” Stupid machine, you don’t even care about the thought of Lorenz.
… This time, from hatred of Abulafia, to his stupid harassment – “Do you have a key word?” – I barked: “No.”
The screen shuddered and began to fill with letters, lines, lists, and an abyss of words poured out.
I hacked Abulafia.”

(written in 1988)

So, I liked the genre of action-packed novels, in which some mystery in the past in the past casts its shadow in the present.

Then I read several books by Arturo Perez-Reverte, who was called “Spanish Umberto Eco” by literary critics in book annotations. Some of his novels were screened by Hollywood studios- for example, The Ninth Gate by Roman Polanski.

Just in the book “Club Dumas or Shadow of Richelieu”, on which the film “The Ninth Gate” is based, I saw a kind of curtsey towards Umberto Eco, made by mentioning a very curious character among the members of the secret society of the Club Dumas.

Below I want to give you one quote. The story is narrated on behalf of the literary critic and specialist in the work of Alexander Dumas Boris Balkan.

I raised the candelabrum higher, and we moved down the corridor in the style of Louis XIII …
“The castle is very old, it is full of legends”, I began to explain …
“But still what are you doing here? The time is clearly inappropriate for excursions”.
“Once a year an exception is made,” I explained. “After all, Meng is a special place. It is not in every city that the action of a novel like “The Three Musketeers” begin.
We stopped in front of a locked door. Muffled sounds came from behind her – music and human voices. I put the candelabrum on the console.
“Now let me introduce you,” I said, opening the door, “the members of the Dumas Club.
Some faces were well known to him – from the press, cinema, television.
“Are you surprised?” I asked, trying to determine by his appearance what effect all this had on him.
I even introduced him to some of the guests, and did so with a kind of wicked pleasure, because he responded to greetings with embarrassment, clearly feeling out of place.
“Let me introduce you to Mister Corso … Look there … You recognized him, right? .. Professor of semiotics from Bologna … Now a blonde lady is talking to him, this is Petra Neustadt, the most influential literary critic in Central Europe …”

Here is my own old rhymeless poem written in Russian in 2006, dedicated to Corso, the protagonist of the Dumas Club:

The Missing Link

And now you are to find the missing link.
You’ll ask enormous fish about it,
So big that she exceeds the size of island.
And passing through the wilds of virgin woods
You’ll find an ancient chest under a palm tree
That indicated by the cross on map.
You’ll threaten with the magic sword to dragon
That watching all the time to guard the chest.
And you will learn the password from the beggar,
After you hearty open him your soul.

You’ll bring your customer the part of the mosaic.
The bolts are locked and there is no exit.
He’ll take it with his trembling hands, delighted.
Within the bounds of the vicious circle
Not able to go out, he will stand.
And in the cherished language he will mutter
The incantations by a strange changed voice.
A fire will happen and the house will burn …
He’ll meet any disaster, laughing crazy.
A deaf-mute woman’ll knock over a candle
Upon her lonely bed before the dawn.

In one of my next posts, I will write my thoughts on the novels of Dan Brown.

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Features of Russian national tourism

Perhaps, I will again change the topic of today’s post a little, and write not about adventure books, but about tourism.
Of course, I love to travel like most of you. But now I’d like rather to dwell on the fact that for me, as well as for many other Russians, tourism is generally something more than just staying in a hotel, swimming in the pool and the evening opportunity to have fun at discos.
In Russian culture, and more percisely – in the Russian verbal space, there is such a well-known phrase (we would nowadays call it something like “meme”): “A poet in Russia is more than a poet”. These words were said by our poet Yevgeny Yevtushenko (who lived and lectured his last years in Tulsa, Oklahoma), who was continuing with this phrase the Russian tradition of reasoning about the proper place of a poet in society – for example, the Russian classical writer Nikolai Nekrasov discussed this in his poem “Citizen and Poet”. And now I will paraphrase this statement of Yevtushenko and say this way: “Tourism in Russia is more than tourism.”
Several months ago, I re-read Orhan Pamuk’s “Black Book”, and while learning the details of the life of Turkish inhabitants of the middle of the 20th century, I discovered a lot in common with the life of the Soviet people of the same period. For many years, we, the Soviet people, lived with the feeling that all the most interesting was happening somewhere out there, behind the border of our tremendous country, and we lived in a kind of backyard of civilization. Judge for yourself: Soviet people understood that the furniture of domestic production was not so fashionable, and the plumbing was not so modern as abroad, and there were much fewer types of sausages in the grocery store, and only those pop stars used to come on tour to Russia whose popularity had long been on the decline, and censorship in our country was raging, meticulously inspecting too bold masterpieces of western cinema and literature.
When, finally, the Iron Curtain was destroyed in 1991, the Russian tourists flooded overseas countries, which we learned before only from books and from films about the “sweet life” of the local bohemia, in which we, for example, might see some offspring of a rich family or a stylish beauty sipping casually some next drink from a fashionable glass on the edge of the pool, with a boring look talking about something very different from the values ​​of the era of developed socialism …

At this very point, I will take this opportunity to post my own photo by the pool, taken in Turkey:)

But still, in order to fully understand the driving force of Russian tourism, you need to take into account another point. In Russia, for example, some architectural styles are missing that are widely represented on the streets of European cities. And, perhaps, even in the most ancient cities of Russia there are no streets associated with such an ancient, and most importantly, with such famous and popular historical facts as there are in Europe.. And well educated Russians are very susceptible to this interest in history.
Here is what one of the heroes of Fyodor Dostoevsky’s “Teenager” novel, published in 1875, says about this (in this case, I will not dwell on the fact that the hero eloquently contrasts Russia, full of spirituality and suffering for the whole world, and frivolous Europe, leaning into atheism):
“For a Russian, Europe is as precious as Russia: every stone in it is dear. Europe was our fatherland just like Russia. Oh, even more! It is impossible to love Russia more than I love her, but I have never reproached myself for the fact that Venice, Rome, Paris, the treasures of their sciences and arts, their whole history is dearer to me than Russia. Oh, these old strange stones, these miracles of the old world of God, these fragments of holy miracles are so dear to the Russians; and this is even dearer to us than to themselves! They now have other thoughts and other feelings, and they stopped cherishing old stones … “

Perhaps, Russian tourists have a special inclination to visiting Italy with its majestic cities filled with history. And all this fascination, this kind of pleasant intoxication may even not be completely understandable to the locals, who are simply parasitizing the tourism … What I suggest you see in this seven-minute fragment of a Russian-Italian film from 1993 …
If you are lucky enough to know Russian or Italian, then you can even make out what exactly the characters are talking about in this fragment. 🙂 Well, otherwise, you can just enjoy the beautiful views of Venice and let your imagination run wild. 🙂

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