“Homer on parchment pages! / The Iliad and all the adventures/ Of Ulysses, for of Priam’s kingdom, / All locked within a piece of skin / Folded into several little sheets!”—Martial, Epigrammata (c. 86-103)
“A good book is the precious life-blood of a master spirit, embalmed and treasured up on purpose to a life beyond life.” -—John Milton, Aeropagitica (1644)
At Piazza Maunzio Bufalini 1 in Cesena, Italy, there is a stately sandstone building of buttressed reading rooms, Venetian windows, and extravagant masonry that holds slightly under a half-million volumes, including manuscripts, codices, incunabula, and print. Commissioned by Malatesta Novello in the 15th century, the Malatestiana Library opened its intricately carved walnut door to readers in 1454, at the height of the Italian Renaissance. The nobleman who funded the library had his architects borrow from ecclesiastical design: The columns of its rooms evoke temples, its seats the pews that would later line cathedrals, its high ceilings as if in monasteries.
Committed humanist that he was, Novello organized the volumes of his collection through an idiosyncratic system of classification that owed more to the occultism of Neo-Platonist philosophers like Marsilio Ficino, who wrote in nearby Florence, or Giovanni Pico della Mirandola, who would be born shortly after its opening, than to the arid categorization of something like our contemporary Dewey Decimal System. For those aforementioned philosophers, microcosm and macrocosm were forever nestled into and reflecting one another across the long line of the great chain of being, and so Novello’s library was organized in a manner that evoked the connections of both the human mind in contemplation as well as the universe that was to be contemplated itself. Such is the sanctuary described by Matthew Battles in Library: An Unquiet History, where a reader can lift a book and test its heft, can appraise “the fall of letterforms on the title page, scrutinizing marks left by other readers … startled into a recognition of the world’s materiality by the sheer number of bound volumes; by the sound of pages turning, covers rubbing; by the rank smell of books gathered together in vast numbers.”
An awkward-looking yet somehow still elegant carved elephant serves as the keystone above one door’s lintel, and it serves as the modern library’s logo. Perhaps the elephant is a descendant of one of Hannibal’s pachyderms who thundered over the Alps more than 15 centuries before, or maybe the grandfather of Hanno, Pope Leo X’s pet—gifted to him by the King of Portugal—who would make the Vatican his home in less than five decades. Like the Renaissance German painter Albrecht Durer’s celebrated engraving of a rhinoceros, the exotic and distant elephant speaks to the concerns of this institution—curiosity, cosmopolitanism, and commonwealth.
It’s the last quality that makes the Malatestiana Library so significant. There were libraries that celebrated curiosity before, like the one at Alexandria whose scholars demanded that the original of every book brought to port be deposited within while a reproduction would be returned to the owner. And there were collections that embodied cosmopolitanism, such as that in the Villa of Papyri, owned by Lucius Calpurnius Piso Caesoninus, the uncle of Julius Caesar, which excavators discovered in the ash of Herculaneum, and that included sophisticated philosophical and poetic treatises by Epicurus and the Stoic Chrysopsis. But what made the Malatestiana so remarkable wasn’t its collections per se (though they are), but rather that it was built not for the singular benefit of the Malatesta family, nor for a religious community, and that unlike in monastic libraries, its books were not rendered into place by a heavy chain. The Bibliotheca Malatestiana would be the first of a type—a library for the public.
If the Malatestiana was to be like a map of the human mind, then it would be an open-source mind, a collective brain to which we’d all be invited as individual cells. Novella amended the utopian promise of complete knowledge as embodied by Alexandria into something wholly more democratic. Now, not only would an assemblage of humanity’s curiosity be gathered into one temple, but that palace would be as a commonwealth for the betterment of all citizens. From that hilly Umbrian town you can draw a line of descent to the Library Company of Philadelphia founded by Benjamin Franklin, the annotated works of Plato and John Locke owned by Thomas Jefferson and housed in a glass-cube at the Library of Congress, the reading rooms of the British Museum where Karl Marx penned Das Kapital (that collection having since moved closer to King’s Cross Station), the Boston Public Library in Copley Square with its chiseled names of local worthies like Ralph Waldo Emerson and Henry David Thoreau ringing its colonnade, and the regal stone lions who stand guard on Fifth Avenue in front of the Main Branch of the New York Public Library.
More importantly, the Malatestiana is the progenitor of millions of local public libraries from Bombay to Budapest. In the United States, the public library arguably endures as one of the last truly democratic institutions. In libraries there are not just the books collectively owned by a community, but the toy exchanges for children, the book clubs and discussion groups, the 12 Step meetings in basements, and the respite from winter cold for the indigent. For all of their varied purposes, and even with the tyrannical ascending reign of modern technology, the library is still focused on the idea of the book. Sometimes the techno-utopians malign the concerns of us partisans of the physical book as being merely a species of fetishism, the desire to turn crinkled pages labeled an affectation; the pleasure drawn from the heft of a hardback dismissed as misplaced nostalgia. Yet there are indomitably pragmatic defenses of the book as physical object—now more than ever.
For one, a physical book is safe from the Orwellian deletions of Amazon, and the electronic surveillance of the NSA. A physical book, in being unconnected to the internet, can be as a closed-off monastery from the distraction and dwindling attention span engendered by push notifications and smart phone apps. The book as object allows for a true degree of interiority, of genuine privacy that cannot be ensured on any electronic device. To penetrate the sovereignty of the Kingdom of the Book requires the lo-fi method of looking over a reader’s shoulder. A physical book is inviolate in the face of power outage, and it cannot short-circuit. There is no rainbow pinwheel of death when you open a book.
But if I can cop to some of what the critics of us Luddites impugn us with, there is something crucial about the weight of a book. So much does depend on a cracked spine and a coffee-stained page. There is an “incarnational poetics” to the very physical reality of a book that can’t be replicated on a greasy touch-screen. John Milton wrote in his 1644 Aeropagitica, still among one of the most potent defenses of free speech written, that “books are not absolutely dead things, but do contain a potency of life in them to be as active as that soul whose progeny they are.” This is not just simply metaphor; in some sense we must understand books as being alive, and just as it’s impossible to extricate the soul of a person from their very sinews and nerves, bones, and flesh, so too can we not divorce the text from the smooth sheen of velum, the warp and waft of paper, the glow of the screen. Geoffrey Chaucer or William Shakespeare must be interpreted differently depending on how they’re read. The medium, to echo media theorist Marshall McLuhan, has always very much been the message.
This embodied poetics is, by its sheer sensual physicality, directly related to the commonwealth that is the library. Battles argues that “the experience of the physicality of the book is strongest in large libraries”; stand amongst the glass cube at the center of the British Library, the stacks upon stacks in Harvard’s Widener Library, or the domed portico of the Library of Congress and tell me any differently. In sharing books that have been read by hundreds before, we’re privy to other minds in a communal manner, from the barely erased penciled marginalia in a beaten copy of The Merchant of Venice to the dog-ears in Leaves of Grass.
What I wish to sing of then is the physicality of the book, its immanence, its embodiment, its very incarnational poetics. Writing about these “contraptions of paper, ink, carboard, and glue,” Keith Houston in The Book: A Cover-to-Cover Exploration of the Most powerful Object of our Time challenges us to grab the closest volume and to “Open it and hear the rustle of paper and the crackle of glue. Smell it! Flip through the pages and feel the breeze on your face.” The exquisite physicality of matter defines the arid abstractions of this thing we call “Literature,” even as we forget that basic fact that writing may originate in the brain and may be uttered by the larynx, but it’s preserved on clay, papyrus, paper, and patterns of electrons. In 20th-century literary theory we’ve taken to call anything written a “text,” which endlessly confuses our students who themselves are privy to call anything printed a “novel” (regardless of whether or not its fictional). The text, however, is a ghost. Literature is the spookiest of arts, leaving not the Ozymandian monuments of architectural ruins, words rather grooved into the very electric synapses of our squishy brains.
Not just our brains though, for Gilgamesh is dried in the rich, baked soil of the Euphrates; Socrates’s denunciation of the written word from Plato’s Phaedrus was wrapped in the fibrous reeds grown alongside the Nile; Beowulf forever slaughters Grendel upon the taut, tanned skin of some English lamb; Prospero contemplates his magic books among the rendered rags of Renaissance paper pressed into the quarto of The Tempest; and Emily Dickinson’s scraps of envelope from the wood pulp of trees grown in the Berkshires forever entombs her divine dashes. Ask a cuneiform scholar, a papyrologist, a codicologist, a bibliographer. The spirit is strong, but so is the flesh; books can never be separated from the circumstances of those bodies that house their souls. In A History of Reading, Alberto Manguel confesses as much, writing that “I judge a book by its cover; I judge a book by its shape.”
Perhaps this seems an obvious contention, and the analysis of material conditions, from the economics of printing and distribution to the physical properties of the book as an object, has been a mainstay of some literary study for the past two generations. This is as it should be, for a history of literature could be written not in titles and authors, but from the mediums on which that literature was preserved, from the clay tablets of Mesopotamia to the copper filaments and fiber optic cables that convey the internet. Grappling with the physicality of the latest medium is particularly important, because we’ve been able to delude ourselves into thinking that there is something purely unembodied about electronic literature, falling into that Cartesian delusion that strictly separates the mind from the flesh.
Such a clean divorce was impossible in earthier times. Examine the smooth vellum of a medieval manuscript, and notice the occasionally small hairs from the slaughtered animals that still cling to William Langland’s Piers Plowman or Dante’s The Divine Comedy. Houston explains that “a sheet of parchment is the end product of a bloody, protracted, and physical process that begins with the death of a calf, lamb, or kid, and proceeds thereafter through a series of grimly anatomical steps until parchment emerges at the other end,” where holding up to the light one of these volumes can sometimes reveal “the delicate tracery of veins—which, if the animal was not properly bled upon its slaughter, are darker and more obvious.” It’s important to remember the sacred reality that all of medieval literature that survives is but the stained flesh of dead animals.
Nor did the arrival of Johannes Guttenberg’s printing press make writing any less physical, even if was less bloody. Medieval literature was born from the marriage of flesh and stain, but early modern writing was culled from the fusion of paper, ink, and metal. John Man describes in The Gutenberg Revolution: How Printing Changed the Course of History how the eponymous inventor had to “use linseed oil, soot and amber as basic ingredients” in the composition of ink, where the “oil for the varnish had to be of just the right consistency,” and the soot which was used in its composition “was best derived from burnt oil and resin,” having had to be “degreased by careful roasting.” Battles writes in Palimpsest: A History of the Written Word that printing is a trade that bears the “marks of the metalsmith, the punch cutter, the machinist.” The Bible may be the word of God, but Guttenberg printed it onto stripped and rendered rags with keys “at 82 percent lead, with tin making up a further 9 percent, the soft, metallic element antimony 6 percent, and trace amounts of copper among the remainder,” as Houston reminds us. Scripture preached of heaven, but made possible through the very minerals of the earth.
Medieval scriptoriums were dominated by scribes, calligraphers, and clerics; Guttenberg was none of these, rather a member of the goldsmith’s guild. His innovation was one that we can ascribe as a victory to that abstract realm of literature, but fundamentally it was derived from the metallurgical knowledge of how to “combine the supple softness of lead with the durability of tin,” as Battles writes, a process that allowed him to forge the letter matrices that fit into his movable printing-press. We may think of the hand-written manuscripts of medieval monasteries as expressing a certain uniqueness, but physicality was just as preserved in the printed book, and, as Battles writes, in “letters carved in word or punched and chased in silver, embroidered in tapestry and needlepoint, wrought in iron and worked into paintings, a world in which words are things.”
We’d do well not to separate the embodied poetics of this thing we’ve elected to call the text from a proper interpretation of said text. Books are not written by angels in a medium of pure spirit; they’re recorded upon wood pulp and we should remember that. The 17th-century philosopher Rene Descartes claimed that the spirit interacted with the body through the pineal gland, the “principal seat of the soul.” Books of course have no pineal gland, but we act as if text is a thing of pure spirit, excluding it from the gritty matter upon which it’s actually constituted. Now more than ever we see the internet as a disembodied realm, the heaven promised by theologians but delivered by Silicon Valley. Our libraries are now composed of ghosts in the machine. Houston reminds us that this is an illusion, for even as you read this article on your phone, recall that it is delivered by “copper wire and fiber optics, solder and silicon, and the farther ends of the electromagnetic spectrum.”
Far from disenchanting the spooky theurgy of literature, an embrace of the materiality of reading and writing only illuminates how powerful this strange art is. By staring at a gradation of light upon dark in abstracted symbols, upon whatever medium it is recorded, an individual is capable of hallucinating the most exquisite visions; they are able to even experience the subjectivity of another person’s mind. The medieval English librarian Richard de Bury wrote in his 14th-century Philobiblon that “In books I find the dead as if they were alive … All things are corrupted and decay in time; Saturn ceases not to devour the children that he generates; all the glory of the world would be buried in oblivion, unless God had provided mortals with the remedy of books.”
If books are marked by their materiality, then they in turn mark us; literature “contrived to take up space in the head and in the world of things,” as Battles writes. The neuroplasticity of our mind is set by the words that we read, our fingers cut from turned pages and our eyes strained from looking at screens. We are made of words as much as words are preserved on things; we’re as those Egyptian mummies who were swaddled in papyrus printed with lost works of Plato and Euripides; we’re as the figure in the Italian Renaissance painter Giuseppe Arcimboldo’s 1566 The Librarian [above], perhaps inspired by those stacks of the Malatestiana. In that uncanny and beautiful portrait Arcimboldo presents an anatomy built from a pile of books, the skin of his figure the tanned red and green leather of a volume’s cover, the cacophony of hair a quarto whose pages are falling open. In the rough materiality of the book we see our very bodies reflected back to us, in the skin of the cover, the organs of the pages, the blood of ink. Be forewarned: to read a book as separate from the physicality that defines it is to scarcely read at all.
Image: Wikimedia Commons
Chigozie Obioma explores the thematic power and appeal of fate in his masterful sophomore novel, An Orchestra of Minorities. “I think it’s the question of fate’s unknowingness, its unquestionability, its irrationality, its madness, its unpredictability, its mercy, its brutality, its generosity, its elusiveness, its banality, its vitality, and all the things you can ascribe to it. It is the most metaphysical of all phenomena—if we can call it a phenomenon. I cannot conceive of a greater topic for great literature,” he said.
Narrated by a chi, or guardian
spirit, Obioma’s latest novel follows the life of Chinonso, a poultry farmer,
whose entire world changes when he comes upon a young woman named Ndali, who is
preparing to jump from a bridge. Soon, Chinonso and Ndali find themselves in
love. But, like most things, their relationship proves itself to be more
complicated than either of them could have expected. Burdened and blessed by
the weight of sacrifice, determination, and destiny, Obioma takes readers on a
journey that weaves from the physical world into the spiritual one.
Obioma and I spoke about classic
literature, Nigerian influence, and human limitations.
The Millions: When I
read your novels, I recall elements of myths, epics, and even Greek tragedies.
When you set out to write, do you know you’ll be telling your stories in a
style and language that is reflective of these forms?
Chigozie Obioma: My answer would be that I grew up consuming Greek myth and Shakespeare, and Igbo tales. Across them, there is a tight thread, woven into a knot, which makes it almost impossible to tell them apart from each other. The universality of the archetypes in these stories—whether it is of the murderously ambitious serviceman who becomes convinced he must become king (in Macbeth) or the murderously angry man who becomes convinced that his life’s duty must be to hunt down the man who killed his father (Oedipus Rex) or of the man who embarks on a far journey into the forest of the Living and the Dead to reclaim his male potency (the tale of Ojadili)—make some of the most fascinating stories I have encountered.
So when I write, I’m often drawn unconsciously to these. The only conscious choice I make in this regard is in picking my subjects. I’m more chiefly concerned with metaphysics of existence and essence as they relate to the Igbo philosophy of being. We believe that life is in essence a dialectic between free will and destiny. It is a paradox: that you can make a choice, yet, that everything is preordained? And it is in this space that I anchor my stories.
TM: Do you think
you’ll ever veer away and write another kind of novel?
CO: I’m not sure but I know, by the short fiction I’ve written, that I’m capable of doing that. The issue is, the subjects I have been choosing are often so vast, so expansive they demand to be told in new ways. It is a constant surprise for me, personally. In fact, when the idea of narrative structure of The Fishermen first came to me, I waved it off as crazy. But as I wrote the book, it demanded that Ben tell the story that way. For An Orchestra of Minorities, I resisted the very challenging task of creating the chi. But again, the subject and vision for the novel demanded this structure. We will see what happens in the future.
TM: Your two novels
are both set largely in Nigeria, and there is a clear love and respect of place
in your prose. Do you think of Nigeria as being a character in itself in your
CO: Absolutely, in
both novels. The Fishermen has been correctly read as a metaphor for how
Nigeria was created by the chaos left in the aftermath of the encounter with
the madman (therein the colonialists who insisted we must become this specific
way). Nigeria has a more physical presence in An Orchestra of Minorities.
It is the land that sends its child—Chinonso the main character—away into his
great suffering and is also the mother that embraces him when he returns.
This is my complex relationship with Nigeria even on a personal level. It
is at once the home that sent me away, out of it because of its lack of
provisions for me, and it is the home that embraces me whenever I return.
TM: From where did you
get the idea to write An Orchestra of Minorities?
CO: I had been thinking for a long time about writing a novel about the Igbo civilization, a cosmological novel that will document for posterity the complex systems of my people. I wanted, in essence, to do what John Milton and Dante Alighieri did for Western civilization. But I didn’t know how to go about it until I moved to the Turkish republic of Northern Cyprus and encountered a Nigerian man who was duped into moving to North Cyprus and, when he discovered he had lost everything, got drunk and died tragically after falling from a three-story building. That became the inspiration for Chinonso. I wrote about that experience for The Guardian in 2016.
TM: I have to ask
about the narrator of An Orchestra of Minorities. A chi, or guardian
spirit, is who tells of the story of Chinonso and Ndali. Is having a narrator
who isn’t restricted by human limitations more difficult to write because of
the unknown boundaries? Or does that sense of freedom make the chi easier to
CO: The answer would
be both, but I imagine that the latter category will receive precedence. This
is because of the nature of the chi itself and the journeys it undertakes. The
Igbo has a concept of the heavenlies, a place where the afterlife happens. But
various zones and places in the Igbo nation do not have a unified description
of what it looks like. And where the descriptions are present, they are not as
comprehensive as you’d have, say, heaven in the Judeo-Christian tradition. So,
I had to invent something as close enough to what our ancestors would have
believed Alandiichie must have looked like. Things like this were very
difficult to do. But also, as you noted, the chi isn’t restricted by human
limitations so one has some space to write it without any fear of logical
inconsistencies or logistics. But the chi is also limited by a central
cosmological belief of the Igbo people. And it is more than 700 years old, so,
its memory is vast and to keep up with its commentary on life and being, to
continuously give it consistent prelapsarian eloquence—which sometimes allows
it to function as both a first and third person narrator—was difficult.
TM: Most of the
chapters begin with Chinonso’s chi offering wisdom. In one of the early
sections, the chi says, “Fear exists because of the presence of anxiety and
anxiety because humans cannot see the future. For if only a man could see the
future, he would be more at peace.” Do you think that’s true for contemporary
CO: I think so, at least as far as I know. There is a constant quest to know the future, to divine into matters we do not know. This is an ancient, almost primal quest that humanity has been engaging in. This is why Americans go to the tea leaf readers and Nigerians to “Miracle Center” churches and traditional priests. Que sera sera—what will I be? Will I be rich? Will I get that job? How about kids, will I have them? Are you sure this is the right man or woman to marry? OK, well, when will I die? And etcetera. I dealt with this fear as the central inciting action in The Fishermen as well.
TM: Thematically, this
novel looks closely at the value of sacrifice and the limits of love. However,
I want to focus on one theme that I think of most of all when thinking of An
Orchestra of Minorities: how fate shapes our lives. Chinonso struggles
constantly with the idea of his own life’s fate. Ndali and Chinonso’s chi do
too, but with some limits. What is it about fate that makes it such a compelling
CO: I think it’s the question of fate’s unknowingness, its unquestionability, its irrationality, its madness, its unpredictability, its mercy, its brutality, its generosity, its elusiveness, its banality, its vitality, and all the things you can ascribe to it. It is the most metaphysical of all phenomena—if we can call it a phenomenon. I cannot conceive of a greater topic for great Literature. As we speak, I’m writing an essay titled “Retreat from the Metaphysical” which looks at how great fiction has always tackled these questions and how modern fiction seems to be looking more and more at the self and to become more and more solipsistic because our vision of the scarcity of life is being obscured by the overwhelming abundance provided us by capitalism. Think of Kafka’s Metamorphosis, Milton’s Paradise Lost which dealt with the question of foreknowledge and predestination—these are centered around the question of fate.
That said, fate is at the center of the Igbo-Odinani belief system. And if there is anything I have been trying to achieve in my work to date it is to center African philosophical ideas in the world discourse. Look around at the vast oceans of ideologies that mean anything today even to Africans themselves and none comes from us. The agelong erroneous belief that we had no complex systems of thought continues unchallenged, and today, even our intellectuals tramples on our cultural beliefs and philosophy. An Orchestra of Minorities shines a light on many strands of Igbo thought, and one of them is the essence of fate and its place in the cosmology of human existence.
TM: Chinonso is such a
complicated man. He saves someone’s life by sacrificing that which he values so
much. He loves. He tries to better himself. But he is also deeply flawed. He
does things rashly. He has a bad temper. He abandons who he is. I don’t want to
spoil too much, but what do you hope readers take away from Chinonso?
CO: I think this is open to the reader. I completely agree with you that Chinonso is very complicated and he is all of these things. But there is a line about him from the book that I always think about: “He has been vandalized by a spiritual politics into which he had been unwillingly conscripted.” This is my view of him. I think he is changed mostly by the things that had happened to him, and that test his humanity. And sometimes, when our humanity is tested beyond what we can bear, we can fail. This was the central theme of William Golding’s classic, Lord of the Flies.
But also, there is the element of
the physical politics that vandalize him: being defrauded by others and the
international racism he faces in Cyprus, which causes him to be unfairly
jailed. These things shape and reshape him, and his character evolves all
through the story till the last act in which he becomes, himself, a vandal.
TM: Readers fond of Homer’s epic Greek poem The Odyssey will likely view An Orchestra of Minorities as a contemporary retelling of sorts. How heavy of an influence was that text as you began writing? Did you always know your novel would have some similarities?
CO: In a way, yes. As I was plotting, it occurred to me that Chinonso’s journey would resemble that of Odysseus. So, I had him read the book as a child and use Odysseus’s story as a device to encourage him to continue on during times when it feels as though his troubles are beginning to sink him. But this is not a rewrite or re-imagining or retelling of Homer’s tale. There are just similarities.
recommendations are basically what I live for. There are a few weeks until An
Orchestra of Minorities is available, so I want to ask you something a
little different as we close. Are there any books you suggest readers check out
before they pick up your book? Ones that might help put readers in the perfect
place before they get to know the story of Chinonso and Ndali?
CO: I would ask them to read John Milton’s classic Paradise Lost, if they haven’t done so. I would also recommend Dante’s Inferno. For an understanding of some of the Igbo traditions readers will encounter in my book, I recommend Chinua Achebe’s Arrow of God. But absent these, great contemporary books I have recently read and loved are Gun Love by Jennifer Clement and The Diving Bell and the Butterfly by Jean Dominique Bauby.
Chigozie Obioma’s An Orchestra of Minorities is scheduled
to hit bookstore shelves on Jan. 8, 2019. Chigozie will be on tour to promote
his latest release. Be sure to check him out at one of his scheduled events:
1/8/2019, 5:00 PM: University of Nebraska/ Lincoln, NE
7:30 PM: Greenlight Bookstore/ Brooklyn, NY with Nicole Dennis-Benn
7:00 PM: Harvard Bookstore/ Cambridge, MA with Okey Ndibe
7:00 PM: Books & Books/ Coral Gables, FL
7:00 PM: Novel Neighbor with the International Institute of St. Louis and
WeStories/ St. Louis, MO
7:00 PM: Brazos Bookstore, Houston, TX
7:00 PM: Raven Bookstore/ Lawrence, KS
7:00 PM: Madison Central Library/ Madison, WI
6:30 PM: Indigo Bridge Books/ Lincoln, NE
Anyone who’s read The Divine Comedy knows that rivalries and petty grudges are timeless. To further prove the point, Mallory Ortberg provided this list, which details the cattiest lines from Marcus Aurelius’ Meditations. Sample quote: “Why do unskilled and ignorant souls disturb him who has skill and knowledge?”
9/24: Welcome Kottke.org readers. Thanks for stopping by. Once you’re done reading about The World’s Longest Novel, check out some of our more recent articles or have a look at our Notable Posts, listed in the right sidebar. If you like what you see, subscribe to our RSS feed. –The Millions
Over the years, there has been some controversy over what constitutes the world’s longest novel. The Guinness Book of World Records gives the honor to Marcel Proust’s elephantine Remembrance of Things Past, weighing in at 9,609,000 characters (including spaces). Other commentators cite Henry Darger’s In the Realms of the Unreal, a 15,000 page, handwritten tome that has yet to see print. (Darger is said to have commented: “This is what you can do when you have no radio or television.”) Why write something so long? Armen Shekoyan, an Armenian writer committed to producing the world’s longest novel, says:
If you write a book according to the usual criteria, one person may like it, the other may dislike it, but when you write ten volumes, no one will say that the book is in eight.
Shekoyan, however, doesn’t comprehend the magnitude of the task he has set for himself. After all, what’s ten volumes compared to the 106 volumes of the Hakkenden, a Japanese epic running to 38 million words.
So, whose book is the biggest? The controversy will soon be put to rest, possibly for all time, when writer Richard Grossman installs his 3 million-page novel Breeze Avenue on a remote mountain in Kaha, Hawaii. Although it is unclear how many words Breeze Avenue comprises, an educated guess puts the count at over 1 billion.
Breeze Avenue is part of Grossman’s American Letters Trilogy, the first two volumes of which, The Alphabet Man and The Book of Lazarus, were published by FC2. Grossman, and a cast of hundreds, have been working on the book for over thirty-five years, and it remains in a constant state of revision. Grossman tentatively plans to print just six copies of the book, each of which will comprise 4,000 volumes of 750 pages. One copy will be installed in a Hawaiian reading room, built for the project, and the other five will be sold in pieces online to approved buyers as objets d’art. There are also plans to make the entire work available online through a virtual reading room.
The book, much like Grossman’s first two novels, is radically experimental. Thousands of pages of poetry are translated into other languages – among them, Hebrew, Chinese, American Sign Language and various programming languages – and then back translated to create interchangeable sub-elements of which Grossman claims there are 1,000,000. Pictures of buyers, who must apply to purchase the book, will be incorporated into the text itself. Much of the writing is, in Grossman’s words, “differentiated and obfuscated. Like a labyrinth in which you can be lost to be found.” Despite all of the post-modern shenanigans, however, Grossman insists the book, which is loosely modeled on Dante’s Divine Comedy, has a definite narrative thread. The story involves a California retiree’s struggle to deal with the aftermath of a young, autistic woman’s death and prominently features Hasbro’s popular board game Scrabble.
Accompanying the book’s release, Grossman plans for a series of “performance readings.” One of these projects, a symphony played on an instrument of Grossman’s own design, has already taken place. The instrument, which Grossman refers to as the Car-iolon, is composed of thirteen cars (one of which he calls the harpsicar), which drive in tandem while playing music. The instrument plays a role in the book, and its first performance was held last Fall, with music specially composed for the event by Philip Glass. Other “readings” are planned to follow the book’s (tentative) release in 2008-2009.
Did Grossman set out to write the world’s longest book? “Not really,” he said. “It just kept coming together.”
I’d like to second Max’s endorsement of Alvaro Mutis’ The Adventures and Misadventures of Maqroll on yesterday’s Weekend Edition Sunday appearance. While many NPR listeners will be familiar with some of Max’s other recommendations, Mutis remains relatively obscure in the U.S. I hadn’t heard of him until Max forced the book on me in 2003; I promptly devoured it.Part Conrad, part Divine Comedy, part comic book, Maqroll is actually a set of seven short novels, totaling 700 pages. Mutis’ enigmatic protagonist, the sailor Maqroll, moves through a world that seems to be falling apart… mining mishaps, political intrigues, a decaying shipping economy… but imbues everything he sees with a romantic tenderness. Friendship, love, and the inevitability of failure are the only constants.In addition to its maritime motifs, Maqroll makes great summer reading because of its form. Readers spending hours on the beach can consume the collected Adventures and Misadventures as though it were one long picaresque… while those more pressed for time can dip into its constituent novels separately. Ilona Comes with the Rain one week, Un Bel Morir another. And of course, you’ll have something to recommend to friends looking for something to fill the void left behind by Harry Potter.