This is an old review from 2014 (pasted to this blog in Feb 2019) and as with a lot of my old writing, there are bits of it that make me cringe now. But as I've posted my three other Krasznahorkai reviews on here (all from 2018), I thought I may as well add this one too. At the time, I'd been active on the old-format, now-defunct Mookse and the Gripes forum for about a year and a half. Seiobo There Below had won the 2014 BTBA and was talked about, there and elsewhere, as a particularly difficult yet rewarding book. I hadn't felt up to reading something like this at the time of the prize, but decided to have a go that December.
----
A tad overhyped, this (in some quarters). It's an interesting and unusual book, of interlocking short stories about art, beauty and the sacred. I'm not saying emperor's new clothes - but some of the superlatives...
- Unique, like nothing else. [Collective gist.]
A non-exhaustive list of things I was reminded of whilst reading Seiobo There Below: documentaries about art & building restoration; documentaries about and visits to buddhist monasteries; meditation and writing and talks on; How to Be Both by Ali Smith; Revenge by Yoko Ogawa; history lessons; the puzzles in Georges Perec books; the number/chapter games in The Luminaries; experiences of arriving somewhere ill-prepared, or feeling irritable whilst in queues; other long-sentence writers, especially in the German tradition. (All those 'as it were's were very familiar.)
- an impossibly wide range of knowledge
Seiobo is undoubtedly a knowledge and terminology-heavy book. However, nearly all of that knowledge is from two domains.
a) Mainstream European [art] history of the medieval & early modern period: a repetitive surfeit of Ital Ren; the Alhambra; Andrei Rublev. (Also, a reasonable knowledge of the bible is necessary for studying that period. Anyway, I wonder if this stuff seems more exotic to Americans, for whom it isn't so standard in curricula and holiday destinations.)
b) Traditional Japanese culture. Not a few enthusiasts of that around, and not an unusual overlapping interest with art history.
This is depth more than breadth: it's possible to see one person checking all this from a handful textbooks if he didn't know it already off the top of his head - it's not the vastly disparate facts that Pynchon employs researchers to verify; different from the scale of Perec who mentions stuff from many domains, giving a sense of how much general knowledge there is in a whole other culture; having been the sort of kid who read encyclopaedias for fun in Britain did little more than scratch the surface.
Part of the point is, of course, comparison with the likes of Perec - not with most other literary fiction published in 2014.
For a book I'd heard spoken of for the fascinating, intoxicating properties hidden beneath this plain cover*, it got a touch monotonous at times. Did we really need that many C15th-C16th artists' workshops? And such a lot of obvious destinations in the European sections, Italy, Spain, Greece: bloody Cook's Tour. (The Romanian lake and the land sculpture of the horse, though, was exactly the kind of strange and wonder I'd come here for.) Most main characters are men who are in late middle age and/or Hungarian. Surely the fabled Krasznahorkai does better than writing self-inserts? Among the most memorable lead characters were those who differed noticeably from the template, especially the Dostoevskyan working class Hungarian (still a Hungarian) stranded in Barcelona by an employment scam, and the embarrassed young Japanese chap trying to cope with his Euro friend's frequent faux pas at 'The Rebuilding of the Ise Shrine'.
Seiobo There Below had become a barometer or test to me since I first looked at it in March. I had a specific block on, or a very high threshold for, processing the run-on sentences of the first chapter. A couple of pages and my mind felt like a failing printer with 30 items backing up in the queue; soon jammed, it ground to a halt completely. And this wasn’t just at the worst times when I might expect that: even whilst I was up to enjoying Blinding: The Left Wing by Mircea Cărtărescu or The Wake by Paul Kingsnorth – books of comparable difficulty in the eyes of many - I couldn’t properly process this. But I kept looking at the sample (I must have read chapter 1 about ten times by now). On a couple of occasions, the text started to flow and so I got a copy, having become determined to conquer this thing at some hoped-for suitable time.
I’d now say that the first chapter, along with the first page each of chapters 377 (13) and 2584 (17 - they have Fibonacci numbers), is considerably more dense structurally than the rest of the book. (My head finds abstract sentences more challenging to deal with than specialist terminology.) Through the early chapters, I was aware of a slight physical tension produced by the multi-page sentences. Sometimes it suited the content very well (e.g. the harried, overheated tourist ‘Up on the Acropolis’). At others, whilst I understood their use as creating a sense of long-term unity for scenes that develop slowly, such as during ‘The Preservation of a Buddha’, this tension didn’t always seem appropriate to the subject, and I thought Krasznahorkai could perhaps have written some scenes in shorter sentences and others long to fit rhythm and mood of actions taking place**. Throughout the book, sentences, though extremely long, almost never had the sort of complexity I’d been apprehensive about. They don’t go back to an earlier point after a three page anecdote , rarely even a three-line one. It all flows along like a stream. (And sometimes the camera pans to a scene of another stream that’s a tributary of the same river.) Simply there are, for page after page, commas and conjunctions where full stop, space, capital letter would normally be found. A portion of the tension came from chopping up these sentences and editing in the conventional punctuation in my head – making a conscious decision about the ‘pause to take breath’ that Gertrude Stein acknowledged was part of the purpose of the punctuation she rejected on paper. Regardless, it was always hypnotic: more than with most books, it was easy to fall into it for pages and pages and not look up - I even remained engrossed at times when I had to use a book stand, not something I like. At some point, into the second day of reading, I stopped noticing: it wasn’t a problem any more, I wasn’t tense and I didn’t need to repunctuate consciously. I was just reading. It’s not Finnegan’s Wake.
A lot of this post so far has been about blowing raspberries at Krasznahorkai, or rather his reputation - but there are many, many wonderful things in Seiobo There Below. This is a work which, unusually, understands deeply meditative and reverent states, and great darkness and black comedy. Several chapters end with a sudden sting in the tail - most of these made me laugh; and I loved the way that they could turn a scene on its head without diminishing its earlier meaning. And whilst he does deal with some hackneyed subjects (who needs another postcard from the Alhambra or Florence for instance?... Especially at this distance, in a book, not in the place, I was sometimes like Brancoveanu, the sceptical colleague of the Venus de Milo worshipping Louvre security guard character, the one who feels the sculpture is trite) Krasznahorkai does bring a sprinkling of extra magic to these locations, conjured from detailed information that's less often heard, and from the meditation-like state of the prose which is intended to mirror both the transcendent experience of viewing great art on one hand, and the taut rope of sustained concentration, and the near-impossible perfectionism (which would be denigrated in many other scenarios) needed to produce it.
I wrote detailed summaries of all chapters(in the status updates below). But personal favourite pieces were:
- 'Kamo-Hunter' - a heron hunting, a beautiful creature yet predatory, nature and its cycles living alongside the bustle and buses of Kyoto, a city where the book returns several times. (Seiobo appears to follow the same classical Japanese tradition as Ogawa's Revenge, stories which are in some respects separate but which contain motifs and themes shared, though not according to a mechanical sequence.)
- 'Up On the Acropolis' - Just simple identification, this kind of journey, the eager adventure, the draining effort, having forgotten something vital. How often have I had this? (Though not, of course, the last few lines.)
- 'Something is Burning Outside' - at an artists' workshop in the Romanian countryside, no-one seems very productive. An impoverished-looking old man arrives, who turns out to be nationally famous artist Ion Grigorescu. Early one morning two other artists go out for a walk and find him and his project. [Grigorescu is real and I found this page for a Tate exhibition that included him. Watching its video led me to another artist's photographs of Armenia juxtaposing beautiful snow scenes and decaying concrete tower blocks of stunning yet brutal design.]
- 'Private Passion'. A scene which would have been quite different, laughable probably, in the medium of film or radio. An old architect, of repulsive appearance and grating voice, delivers an adult education lecture to a few bored, numbed Swiss villagers. He is, at best, a buffoon - worse, experienced by his audience as a Job-like test. His crazy passion for the music of the Baroque has a Byronic intensity which comes through on the page, making it possible to hear how differently it might have been received from a person who was attractive and charismatic, and to consider the idea of a personality trapped inside an exterior shell that doesn't match. (Or did Krasznahorkai just write this text too well for this character?)
- 'Screaming Beneath the Earth' - I don't really agree with the extent of darkness which things, life and death are viewed in this final chapter (c.f. some people find looking at the stars and thinking how insignficant we are to be depressing, I find it comforting). But the archaeological vision in this piece was exhilarating, of all these past creatures under the ground.
- In general, I've become more interested in Shinto, and the unique way in which an ancient animist / pagan religion remains part of every day life in a highly developed country. (Amazing to imagine if we still had continuous traditions like this.) It's thanks, I'm guessing, to Japan's long isolation from monotheisms, and the economic strength and stability that allowed it to forge ahead for itself without subjection to significant outside influences.
There is great stuff in Seiobo There Below, but it doesn't have the magic for me that it does for many other readers; it wasn't a transcendent experience, though it was meditative. I daresay a few others in time will find the characters a little samey. Nonetheless, there's be an ineffable something I just don't get, as with my similar underwhelmed-but-not-disliking reaction to another of the Best Translated Book Longlist, Stig Saetterbakken's Through the Night. I'd still rate a few of those longlisted books higher than this one, and, contrary to almost every opinion I've read, think the Cărtărescu better for its unusual fusion of biological science and surrealism and narrative - art in literature has been done often enough (and there's been a lot of it about in 2014 publications). I wasn't quite in the mood for these topics and places right now - the Mediterranean, Japan - they feel more summery: I wanted the dark and brooding of central European traditon, which likely would have been better served by Satantango rather than Krasznahorkai's sunlight-dappled, meditation-infused, voyage away from home.
* The chest on the cover, as well as being an obvious metaphor for looking into, opening up etc, refers to a trousseau-chest from the school of Botticelli that features in chapter 2. Its outline and the title lettering are made of a rainbow-shimmery stuff most familiar from kids' stationery. So up close, not entirely as plain as it looks.
** There's a pretty good discussion about Krasznahorkai's sentences in this interview and the comments. Shame that, despite the mention of his 'broken English', that people sharp enough to kno)w better then take his phrase 'loss of a culture of poverty' at face value rather than considering consumerism and folk culture.
(read and reviewed December 2014; the review - and dozens of quotes and status updates - on Goodreads
