La vejez (tal es el nombre que los otros le dan)
16 nov 2005 Deja un comentario
16 nov 2005 Deja un comentario
Convencidos de caducidad
por tantas nobles certidumbres del polvo,
nos demoramos y bajamos la voz
entre las lentas filas de panteones,
cuya retórica de sombra y de mármol
promete o prefigura la deseable
dignidad de haber muerto.
Bellos son los sepulcros,
el desnudo latín y las trabadas fechas fatales,
la conjunción del mármol y de la flor
y las plazuelas con frescura de patio
y los muchos ayeres de a historia
hoy detenida y única.
Equivocamos esa paz con la muerte
y creemos anhelar nuestro fin
y anhelamos el sueño y la indiferencia.
Vibrante en las espadas y en la pasión
y dormida en la hiedra,
sólo la vida existe.
El espacio y el tiempo son normas suyas,
son instrumentos mágicos del alma,
y cuando ésta se apague,
se apagarán con ella el espacio, el tiempo y la muerte,
como al cesar la luz
caduca el simulacro de los espejos
que ya la tarde fue apagando.
Sombra benigna de los árboles,
viento con pájaros que sobre las ramas ondea,
alma que se dispersa entre otras almas,
fuera un milagro que alguna vez dejaran de ser,
aunque su imaginaria repetición
infame con horror nuestros días.
Estas cosas pensé en la Recoleta,
en el lugar de mi ceniza.
16 nov 2005 1 comentario
Nadie rebaje a lágrima o reproche
esta declaración de la maestría
de Dios, que con magnífica ironía
me dio a la vez los libros y la noche.
De esta ciudad de libros hizo dueños
a unos ojos sin luz, que sólo pueden
leer en las bibliotecas de los sueños
los insensatos párrafos que ceden
las albas a su afán. En vano el día
les prodiga sus libros infinitos,
arduos como los arduos manuscritos
que perecieron en Alejandría.
De hambre y de sed (narra una historia griega)
muere un rey entre fuentes y jardines;
yo fatigo sin rumbo los confines
de esta alta y honda biblioteca ciega.
Enciclopedias, atlas, el Oriente
y el Occidente, siglos, dinastías,
símbolos, cosmos y cosmogonías
brindan los muros, pero inútilmente.
Lento en mi sombra, la penumbra hueca
exploro con el báculo indeciso,
yo, que me figuraba el Paraíso
bajo la especie de una biblioteca.
Algo, que ciertamente no se nombra
con la palabra azar, rige estas cosas;
otro ya recibió en otras borrosas
tardes los muchos libros y la sombra.
Al errar por las lentas galerías
suelo sentir con vago horror sagrado
que soy el otro, el muerto, que habrá dado
los mismos pasos en los mismos días.
¿Cuál de los dos escribe este poema
de un yo plural y de una sola sombra?
¿Qué importa la palabra que me nombra
si es indiviso y uno el anatema?
Groussac o Borges, miro este querido
mundo que se deforma y que se apaga
en una pálida ceniza vaga
que se parece al sueño y al olvido.
16 nov 2005 Deja un comentario
[Imitación de Byron]
Tu pupila es azul y, cuando ríes,
Tu pupila es azul y, cuando lloras,
Tu pupila es azul, y si en su fondo
16 nov 2005 Deja un comentario
Stop all the clocks, cut off the telephone,
Prevent the dog from barking with a juicy bone,
Silence the pianos and with muffled drum
Bring out the coffin, let the mourners come.
Let aeroplanes circle moaning overhead
Scribbling on the sky the message He Is Dead,
Put crepe bows round the white necks of the public doves,
Let the traffic policemen wear black cotton gloves.
He was my North, my South, my East and West,
My working week and my Sunday rest,
My noon, my midnight, my talk, my song;
I thought that love would last for ever: I was wrong.
The stars are not wanted now: put out every one;
Pack up the moon and dismantle the sun;
Pour away the ocean and sweep up the wood.
For nothing now can ever come to any good.
16 nov 2005 1 comentario
The Old Man and the Sea
Part I: The Old Man and the Boy (through pg. 28)
Please Note: The Old Man and the Sea is written as one text without breaks. Please refer to the page numbers and to the edition used to keep track of our divisions.
There is an old fisherman, Santiago, in Cuba who has gone eighty-four days without a catch. He is "thin and gaunt with deep wrinkles in the back of his neck,…and his hands had deep-creased scars from handling heavy fish on the cords. But none of these scars were fresh. They were as old as erosions in a fishless desert" (10). Santiago’s lack of success, though, does not destroy his spirit, and he has "cheerful and undefeated" eyes (10). He has a single friend, a boy named Manolin, who helped him during the first forty days of his dryspell. After forty days, though, Manolin’s parents decide the old man is unlucky and order their son to join another boat. Despite this, though, the boy helps the old man to bring in his empty boat every day.
After earning money on the other boat, Manolin asks Santiago if he can return to the old man’s service. Santiago refuses the boy, telling him to mind his parents and stay with the successful boat. Manolin offers to fetch sardines for the old man, an offer which Santiago first refuses and then accepts. Hemingways tells us that "He, [Santiago], was too simple to wonder when he had attained humility. But he knew he had attained it and he knew it was not disgraceful and it carried no loss of true pride" (14).
Santiago tells Manolin that tomorrow he will go out far in the Gulf to fish. Manolin responds that he will try to keep his own ship near Santiago’s so that he can help the old man pull in his catch. The two gather Santiago’s things from his boat and go to the old man’s house. His house is very simple with a bed, table, and chair on a dirt floor. There are also religious pictures and a tinted photograph on the wall, relics of his wife. At the house the two rehearse a nightly ritual of speaking about fictitious rice and a net. Santiago then pulls out a paper and the two discuss baseball, speaking with great enthusiasm of Joe DiMaggio. Manolin leaves the house and Santiago falls asleep.
When Manolin returns, he wakes Santiago. The two eat the food the boy has brought. During the course of the meal, the boy realizes the squalor in which the old man lives and reminds himself to bring the old man a shirt, shoes, a jacket, and a blanket for the coming winter. The two talk baseball again, focusing as usual on Joe DiMaggio. Speaking about great baseball stars, the boy calls the old man the greatest fisherman. Santiago accepts the compliment but denies the truth of Manolin’s statement, remarking that he know better fisherman than himself. The boy then leaves to be woken in the morning by the old man. Santiago sleeps.
Santiago dreams of Africa, where he traveled as a shipmate in his youth. "He lived along that coast now every night and in his dreams he head the surf roar and saw the native boats come riding through it….He dreamed of places now and lions on the beach" (24). The old man wakes and retrieves the boy from his house. The two take the old man’s supplies from his shack to his boat and enjoy coffee at an early morning place that serves fisherman. The boy leaves to fetch the sardines for the old man. When he returns, he wishes the old man luck, and Santiago goes out to sea.
"There isn’t any symbolism. The sea is the sea. The old man is an old man. The boy is a boy and the fish is a fish. The shark are all sharks no better and no worse. All the symbolism that people say is shit. What goes beyond is what you see beyond when you know."
Ernest Hemingway, 1952
Despite Hemingway’s express admonition against interpretation, The Old Man and the Sea has been a favorite subject of literary criticism throughout the half-century since it was published. As the enduring interest in the text might indicate, there are a variety of different readings of the novella. It has, for instance, been read as a Christian allegory, a Nietzschean parable of overcoming, a Freudian dream of Oedipal wish-fulfillment, and a Humanistic saga of triumph in the face of absurdity. In light of these radical disagreements in opinion, the following analysis will not attempt to present a fully-consistent, authoritative interpretation of The Old Man and the Sea. Rather, it will elaborate a diversity of viewpoints, endeavoring to represent the novella’s rich history in our modern literary consciousness.
The first sentence of the book announces itself as Hemingway’s: "He was an old man who fished alone in a skiff in the Gulf stream and he had gone eighty-four days now without taking a fish" (9). The words are plain, and the structure, two tightly-worded independent clauses conjoined by a simple conjunction, is ordinary, traits which characterize Hemingway’s literary style. While in other works this economy of language is used to convey the immediacy of experience, Hemingway’s terseness is heightened here to the point of rendering much of the prose empty on one level and pregnant with meaning on the other; that is, the sentences tend to lose their particular connection to reality but at the same time attain a more general, symbolic character, much like the effect of poetry. Hemingway’s style, then, helps explain why so many commentators view his novella more as a fable than as fiction.
The use of the number forty in the next sentence is the first of many religious allusions in the novella. We are told that after forty days‹the length of time it took Christ to subdue Satan in the desert‹Manolin’s parents decided that "the old man was now and definitely salao, which is the worst form of unlucky" (9). This sentence proclaims one of the novel’s themes, the heroic struggle against unchangeable fate. Indeed, the entire first paragraph emphasizes Santiago’s apparent lack of success. For example, "It made the boy sad to see the old man come in each day with his skiff empty." And most powerfully, "The sail was patched with flour sacks and, furled, it looked like the flag of permanent defeat" (9).
This type of descriptive degradation of Santiago continues with details of his old, worn body. Even his scars, legacies of past successes, are "old as erosions in a fishless desert" (10). All this changes suddenly, though, when Hemingway says masterfully, "Everything about him was old except his eyes and they were the same color as the sea and were cheerful and undefeated" (10). This draws attention to a dichotomy between two different types of success: outer, material success and inner, spiritual success. While Santiago clearly lacks the former, the import of this lack is eclipsed by his possession of the later. This triumph of indefatigable spirit over exhaustible material resources is another important theme of the novel. Also, Santiago’s eye color foreshadows Hemingway’s increasingly explicit likening of Santiago to the sea, suggesting an analogy between Santiago’s indomitable spirit and the sea’s boundless strength.
The relationship between Santiago and Manolin can be summed up in one sentence: "The old man had taught the boy to fish and the boy loved him" (10). Manolin is Santiago’s apprentice, but their relationship is not restricted to business alone. Manolin idolizes Santiago‹as we are meant to‹but the object of this idolization is not only the once great though presently failed fisherman; it is an idolization of ideals. This helps explain Manolin’s unique, almost religious, devotion to the old man, underscored when Manolin begs Santiago’s pardon for his not fishing with the old man anymore. Manolin says, "It was Papa made me leave. I am a boy and I must obey him," to which Santiago replies, "I know….It is quite normal. He hasn’t much faith" (10).
Despite the clear hierarchy of this teacher/student relationship, Santiago does stress his equality with the boy. When Manolin asks to buy the old man a beer, Santiago replies, "Why not?…Between fisherman" (11). And when Manolin asks to help Santiago with his fishing, Santiago replies, "You are already a man" (12). By demonstrating that Santiago has little more to teach the boy, this equality foreshadows the impending separation of the two friends, and also indicates that this will not be a story about a young boy learning from an old man, but a story of an old man learning the unique lessons of the autumn of life.
A similar type of unexpected equality comes out when Hemingway describes the various ways marlins and sharks are treated on shore. While this foreshadows the struggle between Santiago’s marlin and the sharks, it is also equalizes the participants. Despite the battles at sea, the marlins and sharks are both butchered and used by humans on land; their antagonisms mean nothing on shore. Like the case of Santiago and Manolin, this equalization demonstrates the novella’s thematic concern with the unity of nature‹including humanity‹a unity which ultimately helps succor the heroic victim of great tragedy.
This unity is also brought about in the strange Hemingway-ian conjunction of the beautiful and the barbaric. In other works, this is represented by bullfighting or big game hunting; here it is represented by fishing. Notice Manolin’s excited recollection:
"I can remember the tail slapping and banging and the thwart breaking and the noise of the clubbing. I can remember you throwing me into the boat where the wet coiled lines were and feeling the whole boat shiver and the noise of your clubbing him like chopping a tree down and the sweet blood smell all over me" (12).
This ecstatic, almost erotic, imagery stands in stark contrast to the careful art of fishing we see later in the novel. The fact the fishing requires both calm detachment and violent engagement (a kind of masculine flourish) further illustrates the unity of a world which both oppresses man and out of which the strength to resist that oppression comes.
Hemingway also peppers the novella with numerous references to sight. We are told, for instance, that Santiago has uncannily good eyesight for a man of his age and experience. When Manolin notices this, Santiago replies simply, "I am a strange old man" (14). Given the previously mentioned analogy between Santiago’s eyes and the sea, one suspects that his strangeness in this regard has something to do with his relationship to the sea. This connection, though, is somewhat problematic as it might suggest that Santiago would have success as a fisherman. Santiago’s exact relation to the sea, though, will be taken up in later chapters.
The simplicity of Santiago’s house further develops our view of Santiago as materially unsuccessful. It is interesting, though, that Hemingway draws attention to the relics of Santiago’s wife in his house, presenting an aspect of Santiago which is otherwise absent throughout the novel. This is significant because it suggests a certain completeness to Santiago’s character which makes him more of an Everyman‹appropriate for an allegory‹but mentioning it simply to remove it from the stage makes its absence even more noteworthy, and one might question whether the character of Santiago is too roughly drawn to allow the reader to fully identify with his story.
Santiago’s and Manolin’s repetitive fiction of offering food and retrieving nets heightens both the pathos one feels toward Santiago and the sense of timelessness about the old man‹a timelessness which would serve any allegorical aspirations Hemingway has. The conversation about baseball which ensues after this role-playing is also significant, especially the valorizing references to the "great DiMaggio." Joe DiMaggio is the heroic archetype for Santiago. Santiago’s identification with DiMaggio‹"They say his father was a fisherman. Maybe he was poor as we are and would understand" (22)‹are especially relevant as DiMaggio, as Santiago, is at the time the story is set in the autumn of his career. (As Manolin says to Santiago, "Keep warm old man…remember we are in September" (18)). DiMaggio’s struggle to play with a bone spur in his heel is a transparent reference to another heroic archetype, Achilles. These associations help elevate Santiago’s actions to the level of the heroic.
Santiago’s rejoinder to Manolin’s command to keep warm in September, "The month when the great fish come….Anyone can be a fisherman in May," is also important in that it foreshadows the novella’s concern with the lessons learned near the end of one’s life. Santiago, the character in Hemingway’s novella, will acquire a great wisdom as Santiago, the fisherman, will catch the big fish.
There is an interesting irony in the inversion of roles between the paternal tutor Santiago and the pupil Manolin. While Santiago took care of Manolin on the water by teaching him how to fish, Manolin takes care of Santiago on land by, for example, making sure the old man eats. When Santiago wants to fish without eating, Santiago assumes a parental tone and declares, "You’ll not fish without eating while I’m alive." To which Santiago replies half-jokingly, "Then live a long time and take care of yourself" (19). This inversion sets up the ensuing narrative by making the old Santiago a youth again, ready to receive the wisdom of his quest. Santiago’s almost childlike dream of playful lions‹symbols of male strength and virility‹before his voyage is also a gesture of Santiago’s second youth.
Besides this, though, the dream of lions on the coast of Africa draws attention to Santiago’s personal history as a Spaniard from the Canary Islands. Santiago is the Spanish name for James, the patron saint of Spain. Like Santiago, St. James was a fisherman before he heeded Christ’s call to be a fisher of men, and it was he who first brought Christianity to Spain. This parallel further casts a religious air around Santiago and his ensuing struggle. And as St. James was the special patron saint of the Spanish conquistadors who fought to bring their values to the New World, there is a suggestion that Santiago is bringing his (Hemingways?) heroic values to the New World as well.
The nature of these values is not so clear, especially at this point in the book, but Hemingway does offer some clues. There is, as there always is with Hemingway, a premium placed on masculinity and the obligations of manhood. When Santiago wakes Manolin up to help him off, the tired boy says simply, "Que va….It is what a man must do" (26). As for what this manhood entails, perhaps the most illustrative thing Hemingway says so far is in his characterization of Santiago’s humility. Hemingway says of Santiago, "He was too simple to wonder when he had attained humility. But he knew he had attained it and he knew it was not disgraceful and it carried no loss of true pride" (14). Humility and the acceptance of obligation, then, appear to be marks of manhood, a concept Hemingway will flesh out through the course of the novella.
The Old Man and the Sea
Part II: The Old Man and the Sea (28 – 41)
Santiago leaves shore early in the morning, before sunrise. "He knew he was going far out and he left the smell of the land behind and rowed out into the clean early morning smell of the ocean" (28). Soon, Santiago rows over the Œgreat well,’ a sudden drop of seven hundred fathoms where shrimp, bait fish, and squid congregate. Moving along, Santiago spots flying fish and birds, expressing great sympathy for the latter. As he queries, "Why did they make birds so delicate and fine as those sea swallows when the ocean can be so cruel? She is kind and very beautiful. But she can be so cruel…." (29).
We are told that while other fisherman, those who used buoys and motorboats, thought of the sea as a masculine competitor or enemy, Santaigo "always thought of her as feminine and as something that gave or withheld great favors, and if she did wild or wicked things it was because she could not help them" (30).
Santiago keeps pressing out, past the great well where he has been recently unsuccessful. He travels out where schools of bonito and albacore are, hoping there might be a big fish with them. Before light, Santiago casts his bait fish out but does not let them drift with the current. He wants to know exactly where his hooks are. Santiago says of this, "I keep them with precision. Only I have no luck anymore. But who knows? Maybe today. Every day is a new day. It is better to be lucky. But I would rather be exact. Then when luck comes you are ready" (32).
Santiago sees a man-of-war bird overhead and notices that the bird has spied something in the water. The old man follows rows near the bird, and drops his own lines into the area, hoping to capture the fish the bird has seen. There is a large school of dolphin traveling fast, too fast for either the bird or Santiago to capture. Santiago moves on, hoping to catch a stray or perhaps even discover a marlin tracking the school.
A Portuguese man-of-war approaches the boat and receives Santiago’s ire. The old man recalls being stung by the man-of-war before and happily recalls watching their destruction. As he says, "The iridescent bubbles were beautiful. But they were the falsest things in the sea and the old man loved to see the big sea turtles eating them" (36). Having worked on a turtle boat for years, Santiago expresses his sympathy for turtles. He says "most people are heartless about turtles because a turtle’s heart will beat for hours after he has been cut up and butchered….I have such a heart too and my hands and feet are like theirs" (37).
Santiago notices the bird again, and suspects that he has found fish again. Soon after, the old man sees a tuna leap from the water and the bird diving to catch the bait fish stirred up by the tuna’s jump. Santiago gently moves toward the school and soon feels a bite. He pulls the albacore in the boat and clubs him to death.
The old man soon realizes that he is talking to himself. "It was considered a virtue not to talk unnecessarily at sea and the old man had always considered it so and respected it. But now he said his thoughts aloud many times since there was no one that they could annoy" (39). Santiago recalls himself from such thinking, saying "Now is the time to think of only one thing. That which I was born for" (40). Soon, there, is a strong bite on one of the lines Santiago cast out earlier.
Santiago’s start into the sea is an excellent demonstration of Hemingway’s descriptive art in its successive engagement of various senses. First, there is smell: "The old man knew he was going far out and he left the smell of the land behind and rowed out into the clean early morning smell of the ocean" (28). Next, there is sight: "He saw the phosphorescence of the Gulf weed in the water" (29). And lastly, there is hearing: "…[H]e heard the trembling sound as the flying fish left the water" (30). This use of different sensory imagery helps create a powerful description of the sea. As the novella’s title might indicate, the sea is to play a very important role in the narrative, and Hemingway’s exquisite introduction of the sea, recalling his descriptions of Santiago at the novella’s opening in their sustained beauty, signals that importance.
This introductory description is followed by the first of many instances in this section of apparent contradictions resolved into a greater unity‹a theme mentioned in the part I analysis. Santiago muses about the fragility of the birds he sees. He says, "Why did they make birds so delicate and fine as those sea swallows when the ocean can be so cruel? She is kind and very beautiful. But she can be so cruel…" (29). This dichotomy in the sea’s temperament is further illustrated by Santiago’s gendered explanation of the sea’s many faces.
According to Santiago, people refer to the sea as a woman when they love her. When they view her as a enemy and rival, though, they refer to her as a man. Santiago "always thought of her as feminine and as something that gave or withheld great favors, and if she did wild or wicked things it was because she could not help them" (30). Despite the chauvinism characteristic of Hemingway, this view of the ocean is important in that it indicates that while the sea may bring fortune or ruin, the sea is unitary. It is not sometimes one thing and sometimes another. The good and the bad, or what people perceive as the good and the bad, are all equal parts of this greater unity.
In addition, this gendered view also suggests an alternative conception of unity, unity between the masculine and the feminine. As the descriptions of those who view the sea as a man are cast in a negative light, one might argue that the story is repudiation of a homosocial world of competitive masculinity. Man and man will always yield strife; man and woman, Santiago and the sea, complement each other and create a peaceable unity. The representation of the feminine, though, in so abstract a context problematizes this judgment, especially when the only flesh and blood woman we see in the story, the tourist at the very end, is supposed to upset us.
According to many commentators, the passage in which Santiago describes the care with which he casts his line is a transparent autobiographical reference: "…I keep them with precision. Only I have no more luck anymore. But who knows? Maybe today. Every day is a new day. It is better to be lucky. But I would rather be exact. Then when luck comes you are ready" (32). This novella was published after one of the worst disaster of Hemingway’s literary career, Across the River and into the Trees. In a way, this passage is an excuse of that work. He had maintained the precision and exactitude of his previous works in the work. That this was not appreciated was a matter of luck or, one might assume, the caprice of literary tastes. In light of this interpretation, The Old Man and the Sea is frequently read as a symbolic fictionalization of Hemingway’s own quest for his next great catch, his next great book.
Santiago’s statement that his eyes adjust to the sun during different parts of the day furnishes another example of the importance of sight and visual imagery in the novella. Santiago says, "All my life the early sun has hurt my eyes, he thought. Yet they are still good. In the evening I can look straight into it without getting the blackness. It has more force in the evening too. But in the morning it is just painful" (33). Given the likening of natural time cycles to human age, e.g. September as the autumn of life, it is plausible to read this passage as a statement of the edifying power of age. While it is difficult to find one’s way in the morning of youth, this task becomes easier when done by those who have lived through the day into the evening of life.
The Portuguese man-of-war can also be seen as a symbol of femininity, though one with decidedly negative implications. While the animal is called a man-of-war, the Spanish name which Santiago uses, agua mala, is feminine, and Santiago refers to it as a whore. He notes its beauty but describes the power of its sting and calls it the "falsest thing in the sea" (36), recalling recurring cultural associations between femininity and falsity. He even takes pleasure in the turtle’s devouring the man-of-war and recollects fondly when stepped on their beached brethren. Perhaps this represents the negative aspect of femininity, a counterpoise to the positive imagery of the sea. In any case, it problematizes the novel’s relation to gender and further calls into question the positivity of Hemingway’s conception of the feminine.
Hemingway complicates the matter further by identifying Santiago with turtles, those creatures which blindly‹literally‹devour the feminine man-of-war. The main significance of this identification, however, is Santiago’s likeness to the sea and the various creatures which inhabit its living waters. About the turtles, Santiago says "Most people are heartless about turtles because a turtle’s heart will beat for hours after he has been cut up and butchered. But the old man thought, I have such a heart too and my feet and hands are like theirs" (37). This identification is important as it corroborates our understanding of Santiago’s indomitability, the quality of undefeated-ness Hemingway noted early in the novella; with his body destroyed, his heart, his spirit, will fight on. This foreshadows the harrowing task Santiago is about to face with the marlin. Also, Hemingway tells us that Santiago eats turtle eggs for strength and drinks shark liver oil for health. In this way, he internalizes the characteristics of the sea and adopts them as his own.
The episode in which Santiago talks to himself on the ocean can be taken to corroborate the autobiographical interpretation of the novella. Santiago’s speech is really Hemingway’s thought; the old fisherman figuratively sails the author’s unconscious, represented in Freudian symbolism by the sea, in an attempt to pull forth the great story from its inchoate depths. According to this view, everything takes place within Hemingway’s mind, a self-referential allegory of the heroic artist‹"Now it is time to think of only one thing. That which I was born for" (40)‹searching for greatness in a world which seeks to deprive him of it.
That the fishermen call all the fish tuna and only differentiate between them when they sell them is at once a statement of the theme of unity and a repudiation of the market. It is not ignorance the underlies this practice, but rather a simplifying‹though not simplistic‹appreciation of the unity of the sea. There are fish and there are fisherman; those who are caught and those who catch. This distillation of parts heightens the allegorical quality of the novel. The market forces the fisherman to forget this symbolic binary relationship and focus on differentiation, requiring a multiplication of the terms of difference. As the novella stakes out a position of privileging unity, this market-driven divisionism come across negatively. This makes sense in light of Hemingway’s previously mentioned anger at the unappreciative literary audience for his previous effort.
The Old Man and the Sea
Part III: (41 – 63)
Santiago notices a bite on his hundred fathom deep line. The first bite is hard, and the stick to which the line is connected drops sharply. The next tug was more tentative, but Santiago knew exactly what it was. "One hundred fathoms down a marlin was eating the sardines that covered the point and the shank of the hook where the hand-forged hook projected from the head of the small tuna" (41). Encouraged by a bite at so deep a depth so far out in the Gulf, Santiago reasons that the fish much be very large.
The marlin nibbles around the hook for some time, refusing to take the bait fully. Santiago speaks aloud, as if to cajole the fish into accepting the bait. He says, "Come on….Make another turn. Just smell them. Aren’t they lovely? Eat them good now and then there is the tuna. Hard and cold and lovely. Don’t be shy fish. Eat them" (42). After many false bites, the marlin finally takes the tuna and pulls out a great length of line.
Santiago waits a bit for the marlin to swallow the hook and then pulls hard on the line to bring the marlin up to the surface. The fish is strong, though, and does not come up. Instead, he swims away, dragging the old man and his skiff along behind. Santiago wishes he had Manolin with him to help. Alone, though, he must let the fish take the line it wants or risk losing it. Eventually, the fish will tire itself out and die. "But four hours later the fish was still swimming steadily out to sea, towing the skiff, and the old man was still braced solidly with the line across his back" (45).
As the sun went down, the marlin continued on in the same direction, and Santiago lost sight of land altogether. The result is a curious stalemate. As Santiago says, "I can do nothing with him and he can do nothing with me….Not as long as he keeps this up" (47). He wishes for the boy again and muses that "no one should be alone in their old age….But it is unavoidable" (48). As if in response to this expression of loneliness, two porpoises come to the surface. Seeing the frolicking couple, Santiago remarks, "They are good….They play and make jokes and love one another. They are our brothers like the flying fish" (48). Santiago then remembers a female marlin he and Manolin caught. The male marlin had stayed beside the boat in despair, leaping in the air to see his mate in the boat before he disappeared into the deep ocean. It was the saddest thing Santiago had ever seen.
Something then takes one of the baits behind Santiago, but he cuts the line order to avoid distraction from the marlin, wishing Manolin was there to watch the other lines. Expressing his resolve, Santiago says, "Fish,…I’ll stay with you until I am dead" (52). He expresses ambivalence over whether he wants the fish to jump, wanting to end the struggle as quickly as possible but worrying that the hook might slip out of the fish’s mouth. Echoing his former resolve though with less certainty, Santiago says, "Fish,…I love you and respect you very much. But I will kill you dead before this day ends" (54).
A small bird land on the boat, and while Santiago is speaking to the bird, the marlin lurches forward and pulls the old man down, cutting his hand. Lowering his hand to water to clean it, Santiago notices that the marlin has slowed down. He decides to eat a tuna he has caught in order to give him strength for his ordeal. As he is cutting the fish, though, his left hand cramps. "What kind of hand is that," Santiago says, "Cramp then if you want. Make yourself into a claw. It will do you no good" (58). The old man eats the tuna, hoping it will renew his strength and help release his hand.
Santiago considers his lonely condition. He is surrounded by a seemingly endless expanse of deep, dark water. Staring at the clouds, though, he sees a "flight of wild ducks etching themselves against the sky over water, then blurring, then etching again and he knew no man was ever alone on the sea" (61). Santiago soon focuses on his hand, though, and contemplates the humiliation of a cramp, an insurrection of one’s own body against oneself.
Just then, the marlin comes out of the water quickly and descends into the water again. Santiago is amazed by its size, two feet longer than the skiff. He realizes that the marlin could destroy the boat if he wanted to and says, "…[T]hank God, they are not as intelligent as we who kill them; although they are more noble and more able" (63). Santiago says prayers to assuage his worried heart and settles into the chase once again.
This section begins Santiago’s pursuit of the hooked marlin, and there is a good deal of simple description of the mechanics of catching such a fish. This helps create a sense of narrative authenticity, the clean conveyance of reality for which Hemingway assiduously strove. Despite this focus on specific reality, this section of the novel can be seen to continue in the symbolic vein of the previous sections.
For instance, Hemingway’s description of the marlin’s initial nibbling on the bait utilizes the same phrases again and again, e.g. "delicate pulling." While this may express the actual event perfectly, the repetition creates a distancing effect, pushing the prose more toward poetry and less towards realistic objectivity. As noted before, this heightens the allegorical quality of the narrative, which, at least explicitly, Hemingway denied.
The unanimous response with which Santiago’s thoughts of loneliness are met is another expression of the theme of unity in the novella. Santiago thinks to himself, "No one should be alone in their old age….But it is unavoidable" (48). As if in response to this, Hemingway introduces a pair of friendly dolphins in the very next paragraph. "They are good," says Santiago. "They make jokes and love on another. They are our brothers like the flying fish" (48).
Then, as if on cue, Santiago begins to feel sorry for the marlin he has hooked. This pity for the great fish is intensified when Santiago recalls seeing the misery of a male marlin after he had caught its mate. Saddened deeply by this demonstration of devotion, Santiago and Manolin, with whom he was fishing, "begged her pardon and butchered her promptly" (50). Suddenly, Santiago is speaking of his actions as Œtreachery,’ a very odd word for a fisherman to use in describing his trade. The more he identifies with the sea and its creatures, the more despicable his actions become. Soon, though, Santiago’s treachery is transformed from his act of killing to his having gone out further than most fisherman go. As Santiago says:
< (50). us? of one either help to no And noon. since been have and together joined are we Now world. the people all Beyond people. beyond him find there out go was choice My treacheries. traps snares far water dark deep in stay has marlin?s] [the ?His,>
The end of this passage begins another shift in tone, this time to the tragically heroic. The image of a struggle between two figures alone in the great Œbeyond’ certainly conjures an air of monumental conflict. This heroic angle is played up even more when Santiago ends these reflection by thinking, "Perhaps I should not have been a fisherman….But that was the thing I was born for" (50). Again, this emphasis on fate is typical of heroic stories, especially tragedies.
Interestingly, one might also read this statement of fate as an expression of Santiago’s own place in a symbolic story about the writing process itself. Santiago, a product of Hemingway’s authorial imagination, was born to play the role he has in the narrative. In this way, the character’s succumbing to fate is a comment on the creative process by which the author controls the destiny of his or her characters.
Santiago’s identification with and affection for the marlin increases the longer he is with the fish. In order to Œconvince’ the fish to be caught and to steel himself for his difficult task, Santiago says, "Fish,…I love you and respect you very much. But I will kill you before this day ends" (54). Soon after, Santiago tells the bird that has landed on his boat that he cannot help because he is "with a friend" (55). And later, Santiago goes as far as to wish that he could feed the marlin, calling it his brother.
The cramping of Hemingway’s left hand is interesting First, it creates tension by debilitating the protagonist even more, making failure more likely and so his triumph sweeter. Second, if we accept the autobiographical reading of the novella, it can be a symbol for writers block. This is importantly different from Hemingway’s previous attempts to blame the readers for his recent lack of success. Now, suddenly, the fault is his own. But not fully. The hand reacts in spite of its possessor’s intention, and Santiago speaks to his hand as if it operated independently of himself. This certainly makes the question of who is responsible for Hemingway’s failures more complicated.
In addition, Santiago’s response to the cramp also affords us an opportunity to investigate Hemingway’s conception of manhood. As Hemingway writes, " It is humiliating before others to have a diarrhea from ptomaine poisoning or to vomit from it. But a cramp, he thought of it as a calambre, humiliates oneself especially when one is alone" (62). A man’s sense of humiliation does not depend exclusively on the presence (or imagined presence) of others who would look upon him with disgust or disdain. It rests on an internal standard of dignity, one which privileges above all control over one’s self. It is not only inconvenient or frustrating that Santiago’s hand cramped, it is, as Santiago says, "unworthy of it to be cramped" (64). This concern with worthiness is a important to the novel.
Santiago’s concerns about his own worthiness come to a head when he finally beholds the fish he is tracking. When Santiago finally catches a glimpse of the great marlin, he imagines he is in some sort of aristocratic feud, with each participant needing to demonstrate his prowess to the other before the fight. Not, though, to intimidate the opponent, but rather to demonstrate his own status, to show the other that he is a worthy antagonist. "I wonder why he jumped, the old man thought. He jumped almost as though to show me how big he was. I know now, anyway, he thought. I wish I could show him what sort of man I am. But then he would see the cramped hand" (64). This necessity to be seen as worthy in the eyes of a perceived equal or superior complicates the internal standard of manhood which Hemingway seems to elucidate elsewhere.
From the time Santiago sees the fish to the end of the book, he seems obsessed with the idea of proving himself a worthy slayer of such a noble beast. This obsession, more often than not, is couched in self-ascriptions of inferiority. Santiago thanks God that marlins "are not as intelligent as we who kill them; although they are more noble and able" (63). And he thinks to himself, "I wish I was the fish….with everything he has against only my will and my intelligence" (64). The dissociation between intelligence on the one hand and nobility and ability on the other is very interesting, as it amounts to an exaltation of the natural and animalistic over the human, if we accept intelligence as the mark of humanity. This heightens the stakes of the struggle between the marlin and Santiago, and almost necessitates the long battle that ensues, for Santiago’s eventually victory can only be seen as deserved if he has proved his worthiness and nobility through suffering. In the end, though, we might still ask, according to the novella’s own terms, whether Santiago’s victory over the fish amounted to a triumph for humanity or a miscarriage of justice, in which an ignoble human brute defeats the sea’s paragon of nobility.
16 nov 2005 Deja un comentario
The Old Man and the Sea
Part IV: ( 63 – 95)
Not knowing how much longer it will take to subdue the marlin, Santiago throws another line out to catch a fish for food. His cramped hand begins to relax, and in his exhaustion, Santiago thinks about Joe DiMaggio and his bone spur. Comparing a bone spur to the spurs of fighting cocks, Santiago concludes that "Man is not much beside the great birds and beast" (68).
As the sun sets, Santiago thinks back to triumphs of his past in order to give himself more confidence in the present. He remembers a great arm-wrestling match he had at a tavern in Casablanca. It had lasted a full day and a night, but Santiago, El Campeon (The Champion) as he was known then, eventually won. "He decided that he could beat anyone if he wanted to badly enough and he decided that it was bad for his right hand for fishing" (70). He tried to wrestle with his left hand but it was a traitor then as it had been now.
Santiago then catches a dolphin (the fish and not the mammal) for food and throws the line out again in case he needs more sustenance later. As the sun sets again, Santiago ties together two oars across the stern to create more drag. Looking up into the night sky, Santiago calls the stars his friend and says, "The fish is my friend too….I have never seen or heard of such a fish. But I must kill him. I am glad we do not have to try to kill the stars" (75). After considering this, Santiago begins to feel sorry for the fish again and concludes that the people who will buy his meat at the market will not be worthy to eat of such a noble beast.
Recalling his exhaustion, Santiago decides that he must sleep some if he is to kill the marlin. He cuts up the dolphin he has caught to prevent spoiling, and eats some of it before contriving a way to sleep. Santiago wraps the line around him and leans against the bow to anchor himself, leaving his left hand on the rope to wake him if the marlin lurches. Soon, the old man is asleep, dreaming of a school of porpoises, his village house, and finally of the lions of his youth on the African beach.
Santiago is awoken by the line rushing furiously through his right hand. The marlin leaps out of the water and it is all the old man can do to hold onto the line, now cutting his hand badly and dragging him down to the bottom of the skiff. Santiago finds his balance, though, and realizes that the marlin has filled the air sacks on his back and cannot go deep to die. The marlin will circle and then the endgame will begin.
At sunrise, the marlin begins a large circle. Santiago holds the line strongly, pulling it in slowly as the marlin goes round. As Santiago says, "the strain will shorten his circle each time. Perhaps in an hour I will see him. Now I must convince him and then I must kill him" (87). Santiago continues pulling him in until the marlin catches the wire lead of the line with his spear and regains some of the line. Eventually, the marlin clears the lead and Santiago pulls back the line he lost.
At the third turn, Santiago sees the fish and is amazed by its size. He readies the harpoon and pulls the line in more. The marlin tries desperately to pull away. Santiago, no longer able to speak for lack of water, thinks, "You are killing me, fish….But you have a right to. Never have I seen a greater, or more beautiful, or a calmer or more noble thing than you, brother. Come on and kill me. I do not care who kills you" (92). This marlin continues to circle, coming closer and pulling out. At last it is next to the skiff, and Santiago drives his harpoon into the marlin’s chest.
"Then the fish came alive, with his death in him, and rose high out of the water showing all his great length and width and all his power and his beauty" (94). It crashed into the sea, blinding Santiago with a shower of sea spray. With the glimpse of vision he had, Santiago saw the slain beast laying on its back, crimson blood disseminating into the azure water. Seeing his prize, Santiago says, "I am a tired old man. But I have killed this fish which is my brother and now I must do the slave work" (95).
In this section, Santiago continues his obsession with proving his worthiness to the hooked fish. He says, "I’ll kill him….in all his greatness and glory. Although it is unjust. But I will show him what a man can do and what a man endures" (66). Again, the fish is construed as a noble superior, the death of which would be unjust. The last sentence foreshadows the intense struggle to ensue. Also, because of the particularities of traditional English usage, the last sentence of the quote can be read two ways. A man can refer to a human being or a male. As Hemingway is usually understood to conflate the noblest qualities of human beings with the noblest qualities of the male sex, I think it is best to read the statement both ways at once. Making Santiago a representative for all humankind serves primarily to heighten the allegorical nature of the novel.
In the next paragraph, Santiago makes some very interesting comments about the nature of worthiness, emphasizing its curiously fragile nature. Having told Manolin on several occasions that he was a strange old man‹strangeness here is synonym for nobility, something which normal people apparently lack‹he must now prove it; "the thousand times he had proved it mean nothing. Now he was proving it again. Each time was a new time and he never thought about the past when he was doing it" (66). This is a difficult passage to interpret as it could be read as an expression of Santiago’s particular psychology, as a matter of fact, he never thought about the past and always needed to prove himself as each new situation arose, or as a broader statement about nobility, one which holds that nobility is not a really a quality of character but of actions. Given the novella’s aforementioned emphasis on allegorical generality, it seems safe to accept the latter reading. As with the necessity of having one’s worthiness recognized (conferred?) by others, this alienation of nobility from the person to his deeds complicates Hemingway’s internal standard of manhood.
In the course of these considerations, Santiago recalls the figure of Joe DiMaggio, identified at the beginning of the novella as a heroic paragon. "I must have confidence," thought Santiago, "and I must be worthy of the great DiMaggio who does all things perfectly even with the pain of the bone spur in his heel" (68). It is strange, though, that immediately after valorizing DiMaggio, Santiago immediately diminishes the baseball player’s greatness by thinking that the pain of a bone spur could not be as bad as the pain of the spur of a fighting cock. He even concludes that "man is not much beside the great birds and beasts. Still I would rather be that beast down there in the darkness of the sea" (68). Again, Nature, and the marlin especially, is privileged above even the greatest exemplars of human greatness.
In order to counteract these feelings of inferiority, Santiago recalls an almost mythic arm wrestling match he had in his youth. (I should note that these constant reiterations of man’s inferiority do become tedious for the reader. Some have accused Hemingway of forsaking his famous Œart of omission’ in this novella, beating the proverbial dead horse). Given that this match lasted a full day and night with blood flowing from beneath each participants’ fingernails, it seems reasonable to read it as hyperbole, underscoring the fable-like quality of the novella.
The theme of sight and the use of visual imagery appears many times in this section In wondering how the world looks in the darkness of the deep of ocean, Santiago remarks, "Once I could see quite well in the dark. Not in the absolute dark. But almost as a cat sees" (67). Also, when Santiago sees a plane flying overhead, he considers what the fish look like from such a height, in particular, how their rich colors, purple, green, and golden, change. This emphasis on sight and the visual field seems both to be an attempt by Hemingway to convey realistic experience‹we do belong to a visually-oriented culture‹and to follow the age-old association between the sense of sight and the perception of a deeper reality. Santiago’s uncanny vision tells the reader to give credence to the wisdom he uncovers through his adventure.
At one point in the novel, Santiago’s concern about worthiness takes on an added dimension. Instead of concerning himself solely with his own worthiness to kill the marlin, he now concerns himself with whether the people who will buy and eat the meat of the marlin will be worthy to do so. "How many people will he feed, he thought. But are they worthy to eat him? No, of course not. There is no one worthy of eating him from the manner of his behavior and his great dignity" (75). This extension of unworthiness from the killer to consumer underscores how truly inferior Santiago thinks people are with respect to great beasts such as the marlin. If he truly believes this, though, why would he continue. He may prove his own worth by enduring his struggle, but there is no way for the people in the fish markets to prove themselves. Indeed, the exalting the nobility of his prey too much seems to exclude commercial fishing for marlins altogether.
The theme of unity comes out in this section as well. Whereas this theme had previously taken the form of Santiago’s identification with the sea and its creatures, Santiago expands the scope of his identification by including the celestial bodies as brothers. He claims fraternity with the stars on several occasions and justifies his need to sleep by considering the behavior or the moon and sun and ocean. He says, "I am as clear as the stars that are my brothers. Still I must sleep. They sleep and the moon and the sun sleep and even the ocean sleeps sometimes on certain days when there is no current and a flat calm" (77). This broader identification underscores the unity of human life with all of nature.
When he finally does fall asleep, Santiago has a very interesting dream. He dreamt of "a vast school of porpoises that stretched for eight or ten miles and it was in the time of their mating and they would leap high into the air and return into the same hole they had made in the water when they leaped" (81). The imagery here is obviously sexual, emphasizing the feminine character of the sea which Santiago spoke about in the first section. It is mating season and the porpoises, phallic symbols par excellence, go in and out of the same hole, yonic symbol par excellence, in the ocean, already known to us as feminine.
Santiago’s final confrontation with the fish after he wakes further develops Santiago’s equality with the fish and the operative conception of manhood which Santiago works to uphold. Pulling in the circling fish exhausts Santiago, and the exasperated old fisherman exclaims, "You are killing me, fish….But you have a right to. Never have I seen a greater, or more beautiful, or a calmer or more noble thing than you, brother. Come on and kill me. I do not care who kills who" (92). As before, the marlin is Santiago’s exemplar of nobility. It is very interesting that Santiago does not seem to care who kills whom. This, like so much of Santiago’s relation to the fish, seems to recall an aristocratic code of honor in which dying by the hand of a noble opponent is as noble an end as defeating him. Indeed, it might even be a preferable end because one does not know under what conditions one will die.
Santiago’s obsession with valorizing his opponent seems to a far cry from our common idea that one must devalue or dehumanize that which we kill. To view a victim as an equal is supposed to render killing it a sin, and make oneself susceptible to death: the golden rule, if you don’t want to die (and who does?), don’t kill others. Santiago defies this reasoning, thought he accepts the consequences of its logic of equality. Instead of trying to degrade his object, he elevates it, accepting with it the equalizing proposition that his death is as worthy an outcome of the struggle as the his opponent’s death. He is only worthy to kill the opponent if he is worthy to be killed by him: two sides of the same coin.
That this relates to Santiago’s (and we might suppose Hemingway’s) conception of manhood is likely obvious. The connection between the fish’s behavior and masculine behavior is brought out most powerfully when Santiago tells himself, "Keep your head clear and know how to suffer like a man. Or a fish…." (92). Comporting oneself with grace (or calmness as Santiago’s quote in the previous paragraph indicates) in the face of pain is central to the novella’s idea of manhood. Santiago himself says "pain does not matter to a man," and it is only by ignoring his pain that he can sustain the effort to capture the fish. Withstanding pain, then, handling it as a man, is the essence of proving himself worthy to catch the marlin.
The Old Man and the Sea
Part V: (95 – end)
Having killed the Marlin, Santiago lashes its body alongside his skiff. He pulls a line through the marlin’s gills and out its mouth, keeping its head near the bow. "I want to see him, he thought, and to touch and to feel him. He is my fortune, he thought" (95). Having secured the marlin to the skiff, Santiago draws the sail and lets the trade wind push him toward the southwest.
An hour after Santiago killed the marlin, a mako shark appears. It had followed the trail of blood the slain marlin left in its wake. As the shark approaches the boat, Santiago prepares his harpoon, hoping to kill the shark before it tears apart the marlin. "The shark’s head was out of water and his back was coming out and the old man could hear the noise of skin and flesh ripping on the big fish when he rammed the harpoon down onto the shark’s head" (102). The dead shark slowly sinks into the deep ocean water.
The shark took forty pounds of flesh from the marlin and mutilated its perfect side. Santiago no longer liked to look at the fish; "when the fish had been hit it was as though he himself were hit" (103). He began to regret having caught the marlin at all, wishing that his adventure had been but a dream. Despite the challenges before him, though, Santiago concludes that "man is not made for defeat….A man can be destroyed but not defeated" (103).
Soon Santiago considers whether his killing the fish was a sin. He first says that he killed the marlin to feed himself and others, and if this is a sin, then everything is a sin. But he had not only killed the marlin for food, "you, [Santiago], killed him for pride and because you are a fisherman. You loved him when he was alive and you loved him after. If you love him, it is not a sin to kill him. Or is it more?" (105). Santiago soon ceases this line of thought to concentrate on getting back to shore.
Two hours later, two shovel-nosed sharks arrive at the skiff. After losing his harpoon to the mako, Santiago fastens his knife to the end of the oar and now wields this against the sharks. He kills the first shark easily, but while he does this, the other shark is ripping at the marlin underneath the boat. He lets go of the sheet to swing broadside and reveal the shark underneath. After some struggle, he kills this shark as well.
Santiago apologizes to the fish for the mutilation he has suffered. He admits, "I shouldn’t have gone out so far, fish….Neither for you nor for me. I am sorry, fish" (110). Tired and losing hope, Santiago sits and waits for the next attacker, a single shovel-nosed shark. The old man succeeds in killing the fish but breaks his knife blade in the process.
More sharks appear at sunset and Santiago only has a club with which to beat them away. He does not kill the sharks, but damages them enough to prevent their return. Santiago then looks forward to nightfall as he will be able to see the lights of Havana, guiding him back to land. He regrets not having cleaved off the marlin’s sword to use as a weapon when he had the knife and apologizes again to the fish. At around ten o’clock, he sees the light of Havana and steers toward it.
In the night, the sharks return. "[B]y midnight he fought and this time he knew the fight was useless. They came in a pack and he could only see the lines in the water their fins made and their phosphorescence as they threw themselves on the fish" (118). He clubs desperately at the fish, but the club was soon taken away by a shark. Santiago grabs the tiller and attacks the sharks until the tiller breaks. "That was the last shark of the pack that came. There was nothing more for them to eat" (119).
Santiago "sailed lightly now and he had no thoughts nor any feelings of any kind" (119). He concentrates purely on steering homewards and ignored the sharks that came to gnaw on the marlin’s bones. When he arrives at the harbor, everyone was asleep. Santiago steps out of the boat, carrying the mast back to his shack. "He started to climb again and at the top he fell and lay for some time with the mast across his shoulder. He tried to get up. But it was too difficult and he sat there with the mast on his shoulder and looked at the road" (121). When he finally arose, he had to sit five times before reaching home. Arriving at his shack, Santiago collapsed on his bed and fell asleep.
Manolin arrives at the shack while Santiago is still asleep. The boy leaves quickly to get some coffee for Santiago, crying on his way to the Terrace. Manolin sees fisherman gathered around the skiff, measuring the marlin at eighteen feet long. When Manolin returns to the shack, Santiago is awake. The two speak for a while, and Manolin says, "Now we will fish together again," To which Santiago replies, "No. I am not lucky. I am not lucky anymore" (125). Manolin objects, "The hell with luck….I’ll bring the luck with me" (125). Santiago acquiesces and Manolin leaves to fetch food and a shirt.
That afternoon there are tourists on the Terrace. A female tourist sees the skeleton of the marlin moving in the tide. Not recognizing the skeleton, she asks the waiter what it is. He responds in broken English "eshark," thinking she wants to know what happened. She comments to her partner that she didn’t know sharks had such beautiful tails. Meanwhile, back in Santiago’s shack, the old man "was still sleeping on his face and the boy was sitting by him watching him. The old man was dreaming about lions" (127).
This last section of the novella constitutes the tortuous denouement of the plot. Caught out far at sea with a dead, bleeding marlin lashed to the side of his boat, Santiago is asking for trouble and trouble he receives. Everything he has worked so hard for slowly but surely disintegrates, until he arrives back on land in worse condition than he left. Triumph over crushing adversity is the heart of heroism, and in order for Santiago the fisherman to be a heroic emblem for humankind, his tribulations must be monumental. Triumph, though, is not final, as Santiago’s successful slaying of the marlin shows, else there would be no reason to include the final 30 pages of the book. Hemingway vision of heroism is Sisyphean, requiring continuous labor for quintessentially ephemeral ends. What the hero does is to face adversity with dignity and grace, hence Hemingway’s Neo-Stoic emphasis on self-control and the other facets of his idea of manhood. What we achieve or fail at externally is not as significant to heroism as the comporting ourselves with inner nobility. As Santiago says, "[M]an is not made for defeat….A man can be destroyed but not defeated" (103).
Hemingway accentuates Santiago’s personal destruction by reiterating his connection with the marlin he has caught. Soon after he has secured the marlin to the boat and hoisted his sail, he becomes somewhat delirious, questioning if it is he who is bringing in the marlin or vice versa. His language is very telling. "…[I]f the fish were in the skiff, with all dignity gone, there would be no question….But they were sailing together lashed side by side" (99). Even in death, then, the fish has not lost his dignity. He is Œside by side’ with Santiago, a partner in return. This identification is highlighted after the first shark attack when Hemingway tells us that Santiago "did not like to look at the fish anymore since he had been mutilated. When the fish had been hit it was as though he himself were hit" (103). The more the marlin is devoured, the less strength Santiago has until, when the marlin is simply a bare skeleton, Santiago "had no thoughts or feelings of any kind" (119).
The sharks are interesting creatures. They are widely read as embodiments of literary critics, tearing apart the Santiago’s (Hemingway’s) catch (book). While this may have some credence, I think the sharks are better read as representations of the negative, destructive aspect of the sea and, more generally, human existence. As we have seen, the theme of unity is very important in the novel, but this unity does not only encompass friendly or innocuous aspects of the whole. While he battles against them, the sharks are no less creatures of the sea, brothers if you will, than the friendly porpoises Santiago encounters earlier in his expedition.
This is brought out most strongly in the descriptions of the mako, the first shark Santiago encounters. "He was a very big Mako shark built to swim as fast as the fastest fish in the sea and everything about him was beautiful except his jaws. His back was as blue as the sword fish’s and his belly was silver and his hide was smooth and handsome" (100). Indeed, "he was built as a sword fish except for his huge jaws" (100). The mako is not a nasty or brutish beast, but noble in its own way, a predatory marlin. Reflecting on his victory over the mako, Santiago says the shark is "cruel and able and strong and intelligent. But I was more intelligent than he was. Perhaps not….Perhaps I was only better armed" (103). The other shovel-nosed sharks are not positively described‹"they were hateful sharks, bad smelling, scavengers as well as killers‹but they are certainly part of the ocean environment.
On a psychoanalytic reading of the novella, the sharks might be seen as representations of a guilty conscience. The son has killed the father, the marlin, to possess the mother, the ocean, and now suffers for his transgression, an inversion of Orestes whom the Furies pursued for killing his mother.
Santiago’s discussion of sin is very significant in a novella about man’s resistance against fate. He wonders if it was a sin for him to kill the marlin. "I suppose it was even though I did it to keep alive and feed many people. But then everything is a sin" (105). Santiago attempts to assuage this doubt by recalling that he was "born to be a fisherman as the fish was born to be a fish" (106) Ignoring the invalid inference made in the first quote‹if killing X for reason Y is a sin, it does not hold that all actions performed for reason Y are sins‹this is an important point. According to this reasoning, Santiago is fated to sin and, presumably, to suffer for it. This seems to express Hemingway’s belief that human existence is characterized by constant suffering, not because of some avoidable transgression, but because that’s just the way it is.
Thinking more, Santiago reasons that he did not only kill the marlin for food. Speaking to himself, he says, "You killed him for pride and because you are a fisherman. You loved him when he was alive and you loved him after. If you love him, it is not a sin to kill him. Or is it more?" (105). Adding to his guilt about killing the marlin, Santiago then recalls his enjoyment of killing the mako. As noted earlier, the mako is not an unconditionally wicked creature. As Santiago says to himself, "He lives on the live fish as you do. He is not a scavenger nor just a moving appetite as some sharks are. He is beautiful and noble and knows no fear of anything." Why then could he enjoy this killing and not the marlin’s? Santiago offers two short responses, though neither one really answers the question: "I killed him in self-defense….And I killed him well" (107). The second response seems to be more significant, but this would mean that killing the marlin was not a sin since he killed it well too. This suggests Santiago’s sin, if it exists, must be interpreted differently.
Throughout this final section, Santiago repeatedly apologizes to the marlin in a way that provides another way to read Santiago’s sin. He says, "Half fish….Fish that you were. I am sorry that I went out so far. I ruined us both" (115). According to this and similar passages ("And what beat you, he thought. Nothing, I went out too far (120)), Santiago’s transgression is no longer his killing the fish, but going out too far in the ocean, "beyond all people in the world" (50). While the former sin helped account for the inescapable misery of the human condition, the latter focuses instead on escapable misery brought about by intentional action. Santiago chose to go out so far; he did not need to do so, but in doing so he must surrender his prize, the marlin, to the jealous sea.
This understanding of Santiago’s sin is strange because it seems to separate man from nature in a way which contradicts the rest of the novella. Going out too far is an affront against nature similar to the hubristic folly of Greek tragedy; he has courted disaster through his own pride. Nowhere previously in the novel was this apparent, though. The sea seemed to welcome him, providing him company and food for his expedition. There was no resistance from nature to his activities, except perhaps the sharks, but these were never made to be nature’s avengers. This reading of Santiago’s sin thus seems very problematic.
After Santiago sees the two sand sharks approaching, he says "Ay," a word which Hemingway describes as "just a noise such as a man might make, involuntarily, feeling the nail go through his hands and into the woods" (107). This the first, explicit identification of Santiago with Christ. The second identification is near the end of the novella when Santiago carries the mast to his shack on his shoulder, falling several times‹recalling the stations of the cross‹only to collapse on his bed to sleep "face down on the newspapers with his arms out straight and the palms of his hands up"‹recalling the crucifixion (122). Making this analogy would certainly elevate Santiago’s trials. But the allusions are so blatant and so out of place that they are only successful in drawing attention to Hemingway’s narrative conceit, especially if we accept an autobiographical reading of the book. Besides, Santiago’s story does not mirror Christ’s except insofar as both men suffer greatly; the purpose of this suffering and each man’s opponent differ radically.
Santiago’s discussion of luck after the second shovel-nosed shark attack is interesting dramatically, as it once foreshadows Santiago’s misfortune and offers the slightest illusion of hope for the reader as the novella approaches its end. He wonders to himself, "Maybe I’ll have the luck to bring the forward half in. I should have some luck. No….You violated your luck when you went too far outside" (116). This clearly foreshadows the loss of the entire marlin. Later, though, Santiago remarks that "Luck is a thing that comes in many forms and who can recognize her?" (117). This statement certainly suggests that luck may be with Santiago even if it is not apparent to him or to the reader. Of course, there is no luck for Santiago, but suggesting there might be makes Santiago’s eventual misfortune more powerful.
That Santiago completes the novel undefeated and still in possession of his dignity, is demonstrated by his conversation with Manolin. His first words to the boy are "They beat me. They truly beat me," referring to the sharks (124). Immediately, though, he moves to mundane matters such as what to do with the head of the marlin and what Manolin has caught in his absence. When Santiago refuses to fish with Manolin because of his own lack of luck, the boy says he will bring the luck. Soon, Santiago is talking about how to make a new killing lance in preparation of their next voyage. Finally, in the last sentence of the novel, we are told that "the old man was dreaming of lions," the same symbols of strength and youth which he enjoyed before his voyage (127). True to Hemingway’s formula for heroism, Santiago, for all this trials and tribulations, remains the same unsuccessful but undefeated soul as before.
The female tourist at the end of the book represents the feminine incapacity to appreciate Santiago’s masculine quest. For her, the marlin skeleton, a phallic symbol, is just "garbage waiting to go out to out with the tide" (127). She does not speak the waiter and Santiago’s language, and so is ignorant of the old man’s great deeds. Her misunderstanding is simple enough, but the fact that she is the only actual feminine character in the novel and that this episode appears on the last page gives it added significance.
The Old Man and the Sea was published 1952 after the bleakest ten years in Hemingway’s literary career. His last major work, Across the River and into the Trees, was condemned as unintentional self-parody, and people began to think that Hemingway had exhausted his store of ideas. Santiago’s story was originally conceived as part of a larger work, including material that later appeared in Islands in the Stream. This larger work, which Hemingway referred to as "The Sea Book," was proving difficult, and when Hemingway received positive reviews of the Santiago story, known then as "The Sea in Being," he decided to allow it to be published independently. He wrote to publisher Charles Scribner in October 1951, "This is the prose that I have been working for all my life that should read easily and simply and seem short and yet have all the dimensions of the visible world and the world of man’s spirit. It is as good prose as I can write as of now." The Old Man and the Sea, published in its entirety in one edition of Life magazine, was an instant success. In two days the September 1st edition of Life sold 5,300,000 copies and the book version sold 153,000. The novella soared to the top of the best-seller list and remained there for six months. At first, critical reception was warm. Many hailed it as Hemingway’s best work, and no less than William Faulkner said, "Time may show it to be the best single piece of any of us, I mean his and my contemporaries." Others, however, complained of artificiality in the characterization and excess sentimentality. Despite these detractors, The Old Man and the Sea was awarded the 1953 Pulitizer Prize and American Academy of Arts and Letters’ Award of Merit Medal for the Novel and played a significant role in Hemingway’s selection for the Nobel Prize for Literature in 1954. For the first fifteen or so years after its publication, critical response remained largely positive. Since the mid-60′s, however, the work has received sustained attacks from realist critics who decry the novella’s unrealistic or simply incorrect elements, e.g. the alleged eight rows of teeth in the mako’s mouth or the position of the star Riegel. Through the 1970′s the book became less and less the subject of serious literary criticism, and the view of the book as embarrassingly narcissistic, psychologically simplistic, and overly sentimental became more and more entrenched. While The Old Man and the Sea is popularly beloved and assigned reading for students in the US and around the world, critical opinion places it among Hemingway’s less significant works.
Santiago: Santiago is the protagonist of the novella. He is an old fisherman in Cuba who, when we meet him at the beginning of the book, has not caught anything for eighty-four days. The novella follows Santiago’s quest for the great catch that will save his career. Santiago endures a great struggle with a uncommonly large and noble marlin only to lose the fish to rapacious sharks on his way back to land. Despite this loss, Santiago ends the novel with his spirit undefeated. Depending on your reading of the novel, Santiago represents Hemingway himself, searching for his next great book, an Everyman, heroic in the face of human tragedy, or the Oedipal male unconscious trying to slay his father, the marlin, in order to sexually possess his mother, the sea.
Manolin: Manolin is Santiago’s only friend and companion. Santiago taught Manolin to fish, and the boy used to go out to sea with the old man until his parents objected to Santiago’s bad luck. Manolin still helps Santiago pull in his boat in the evenings and provides the old man with food and bait when he needs it. Manolin is the reader’s surrogate in the novel, appreciating Santiago’s heroic spirit and skill despite his outward lack of success.
The Marlin: Although he does not speak and we do not have access to his thoughts, the marlin is certainly an important character in the novella. The marlin is the fish Santiago spends the majority of the novel tracking, killing, and attempting to bring to shore. The marlin is larger and more spirited than any Santiago has ever seen. Santiago idealizes the marlin, ascribing to it traits of great nobility, a fish to which he must prove his own nobility if he is to be worthy enough to catch it. Again, depending on your reading, the marlin can represent the great book Hemingway is trying to write, the threatened father of Santiago’s Oedipus, or merely the dramatic foil to Santiago’s heroism.
The Sea: As its title suggests, the sea is central character in the novella. Most of the story takes place on the sea, and Santiago is constantly identified with it and its creatures; his sea-colored eyes reflect both the sea’s tranquillity and power, and its inhabitants are his brothers. Santiago refers to the sea as a woman, and the sea seems to represent the feminine complement to Santiago’s masculinity. The sea might also be seen as the unconscious from which creative ideas are drawn.
Unity: Hemingway spends a good deal of time drawing connections between Santiago and his natural environment: the fish, birds, and stars are all his brothers or friends, he has the heart of a turtle, eats turtle eggs for strength, drinks shark liver oil for health, etc. Also, apparently contradictory elements are repeatedly shown as aspects of one unified whole: the sea is both kind and cruel, feminine and masculine, the Portuguese man of war is beautiful but deadly, the mako shark is noble but a cruel, etc. The novella’s premise of unity helps succor Santiago in the midst of his great tragedy. For Santiago, success and failure are two equal facets of the same existence. They are transitory forms which capriciously arrive and depart without affecting the underlying unity between himself and nature. As long as he focuses on this unity and sees himself as part of nature rather than as an external antagonist competing with it, he cannot be defeated by whatever misfortunes befall him.
Heroism: Triumph over crushing adversity is the heart of heroism, and in order for Santiago the fisherman to be a heroic emblem for humankind, his tribulations must be monumental. Triumph, though, is never final, as Santiago’s successful slaying of the marlin shows, else there would be no reason to include the final 30 pages of the book. Hemingway vision of heroism is Sisyphean, requiring continuous labor for quintessentially ephemeral ends. What the hero does is to face adversity with dignity and grace, hence Hemingway’s Neo-Stoic emphasis on self-control and the other facets of his idea of manhood. What we achieve or fail at externally is not as significant to heroism as the comporting ourselves with inner nobility. As Santiago says, "[M]an is not made for defeat….A man can be destroyed but not defeated" (103).
Manhood: Hemingway’s ideal of manhood is nearly inseparable from the ideal of heroism discussed above. To be a man is to behave with honor and dignity: to not succumb to suffering, to accept one’s duty without complaint, and most importantly, to display a maximum of self-control. The representation of femininity, the sea, is characterized expressly by its caprice and lack of self-control; "if she did wild or wicked things it was because she could not help them" (30). The representation of masculinity, the marlin, is described as Œgreat,’ Œbeautiful,’ Œcalm,’ and Œnoble,’ and Santiago steels him against his pain by telling himself, "suffer like a man. Or a fish," referring to the marlin (92). In Hemingway’s ethical universe, Santiago shows us not only how to live life heroically but in a way befitting a man.
Pride: While important, Hemingway’s treatment of pride in the novella is ambivalent. A heroic man like Santiago should have pride in his actions, and as Santiago shows us, "humility was not disgraceful and it carried no loss of true pride" (14). At the same, though, it is apparently Santiago’s pride which presses him to travel dangerously far out into the sea, "beyond all people in the world," to catch the marlin (50). While he loved the marlin and called him brother, Santiago admits to killing it for pride, his blood stirred by battle with such a noble and worthy antagonist. Some have interpreted the loss of the marlin as the price Santiago had to pay for his pride in traveling out so far in search of such a catch. Contrarily, one could argue that this pride was beneficial as it allowed Santiago an edifying challenge worthy of his heroism. In the end, Hemingway suggests that pride in a job well done, even if pride drew one unnecessarily into the situation, is a positive trait.
Success: Hemingway draws a distinction between two different types of success: outer, material success and inner, spiritual success. While Santiago clearly lacks the former, the import of this lack is eclipsed by his possession of the later. One way to describe Santiago’s story is as a triumph of indefatigable spirit over exhaustible material resources. As noted above, the characteristics of such a spirit are those of heroism and manhood. That Santiago can end the novella undefeated after steadily losing his hard-earned, most valuable possession is a testament to the privileging of inner success over outer success.
Worthiness: Being heroic and manly are not merely qualities of character which one possesses or does not. One must constantly demonstrate one’s heroism and manliness through actions conducted with dignity. Interestingly, worthiness cannot be conferred upon oneself. Santiago is obsessed with proving his worthiness to those around him. He had to prove himself to the boy: "the thousand times he had proved it mean nothing. Now he was proving it again. Each time was a new time and he never thought about the past when he was doing it" (66). And he had to prove himself to the marlin: "I’ll kill him….in all his greatness and glory. Although it is unjust. But I will show him what a man can do and what a man endures" (66). A heroic and manly life is not, then, one of inner peace and self-sufficiency; it requires constant demonstration of one’s worthiness through noble action.
16 nov 2005 Deja un comentario
16 nov 2005 Deja un comentario
Once upon a midnight dreary, while I pondered, weak and weary,
Over many a quaint and curious volume of forgotten lore,
While I nodded, nearly napping, suddenly there came a tapping,
As of someone gently rapping, rapping at my chamber door.
" ‘Tis some visitor," I muttered, "tapping at my chamber door;
Only this, and nothing more."
Ah, distinctly I remember, it was in the bleak December,
And each separate dying ember wrought its ghost upon the floor.
Eagerly I wished the morrow; vainly I had sought to borrow
From my books surcease of sorrow, sorrow for the lost Lenore,.
For the rare and radiant maiden whom the angels name Lenore,
Nameless here forevermore.
And the silken sad uncertain rustling of each purple curtain
Thrilled me—filled me with fantastic terrors never felt before;
So that now, to still the beating of my heart, I stood repeating,
" ‘Tis some visitor entreating entrance at my chamber door,
Some late visitor entreating entrance at my chamber door.
This it is, and nothing more."
Presently my soul grew stronger; hesitating then no longer,
"Sir," said I, "or madam, truly your forgiveness I implore;
But the fact is, I was napping, and so gently you came rapping,
And so faintly you came tapping, tapping at my chamber door,
That I scarce was sure I heard you." Here I opened wide the door;—
Darkness there, and nothing more.
Deep into the darkness peering, long I stood there, wondering, fearing
Doubting, dreaming dreams no mortals ever dared to dream before;
But the silence was unbroken, and the stillness gave no token,
And the only word there spoken was the whispered word,
Lenore?, This I whispered, and an echo murmured back the word,
"Lenore!" Merely this, and nothing more.
Back into the chamber turning, all my soul within me burning,
Soon again I heard a tapping, something louder than before,
"Surely," said I, "surely, that is something at my window lattice.
Let me see, then, what thereat is, and this mystery explore.
Let my heart be still a moment, and this mystery explore.
" ‘Tis the wind, and nothing more."
Open here I flung the shutter, when, with many a flirt and flutter,
In there stepped a stately raven, of the saintly days of yore.
Not the least obeisance made he; not a minute stopped or stayed he;
But with mien of lord or lady, perched above my chamber door.
Perched upon a bust of Pallas, just above my chamber door,
Perched, and sat, and nothing more.
Then this ebony bird beguiling my sad fancy into smiling,
By the grave and stern decorum of the countenance it wore,
"Though thy crest be shorn and shaven thou," I said, "art sure no craven,
Ghastly, grim, and ancient raven, wandering from the nightly shore.
Tell me what the lordly name is on the Night’s Plutonian shore."
Quoth the raven, "Nevermore."
Much I marvelled this ungainly fowl to hear discourse so plainly,
Though its answer little meaning, little relevancy bore;
For we cannot help agreeing that no living human being
Ever yet was blessed with seeing bird above his chamber door,
Bird or beast upon the sculptured bust above his chamber door,
With such name as "Nevermore."
But the raven, sitting lonely on that placid bust, spoke only
That one word, as if his soul in that one word he did outpour.
Nothing further then he uttered; not a feather then he fluttered;
Till I scarcely more than muttered, "Other friends have flown before;
On the morrow he will leave me, as my hopes have flown before."
Then the bird said, "Nevermore."
Startled at the stillness broken by reply so aptly spoken,
"Doubtless," said I, "what it utters is its only stock and store,
Caught from some unhappy master, whom unmerciful disaster
Followed fast and followed faster, till his songs one burden bore,—
Till the dirges of his hope that melancholy burden bore
But the raven still beguiling all my sad soul into smiling,
Straight I wheeled a cushioned seat in front of bird, and bust and door;
Then, upon the velvet sinking, I betook myself to linking
Fancy unto fancy, thinking what this ominous bird of yore –
What this grim, ungainly, ghastly, gaunt and ominous bird of yore
Meant in croaking "Nevermore."
Thus I sat engaged in guessing, but no syllable expressing
To the fowl, whose fiery eyes now burned into my bosom’s core;
This and more I sat divining, with my head at ease reclining
On the cushion’s velvet lining that the lamplight gloated o’er,
But whose velvet violet lining with the lamplight gloating o’er
She shall press, ah, nevermore!
Then, methought, the air grew denser, perfumed from an unseen censer
Swung by seraphim whose footfalls tinkled on the tufted floor.
"Wretch," I cried, "thy God hath lent thee — by these angels he hath
Sent thee respite—respite and nepenthe from thy memories of Lenore!
Quaff, O quaff this kind nepenthe, and forget this lost Lenore!"
Quoth the raven, "Nevermore!"
"Prophet!" said I, "thing of evil!–prophet still, if bird or devil!
Whether tempter sent, or whether tempest tossed thee here ashore,
Desolate, yet all undaunted, on this desert land enchanted–
On this home by horror haunted–tell me truly, I implore:
Is there–is there balm in Gilead?–tell me–tell me I implore!"
Quoth the raven, "Nevermore."
"Prophet!" said I, "thing of evil–prophet still, if bird or devil!
By that heaven that bends above us–by that God we both adore–
Tell this soul with sorrow laden, if, within the distant Aidenn,
It shall clasp a sainted maiden, whom the angels name Lenore—
Clasp a rare and radiant maiden, whom the angels name Lenore?
Quoth the raven, "Nevermore."
"Be that word our sign of parting, bird or fiend!" I shrieked, upstarting–
"Get thee back into the tempest and the Night’s Plutonian shore!
Leave no black plume as a token of that lie thy soul hath spoken!
Leave my loneliness unbroken! — quit the bust above my door!
Take thy beak from out my heart, and take thy form from off my door!"
Quoth the raven, "Nevermore."
And the raven, never flitting, still is sitting, still is sitting
On the pallid bust of Pallas just above my chamber door;
And his eyes have all the seeming of a demon’s that is dreaming.
And the lamplight o’er him streaming throws his shadow on the floor;
And my soul from out that shadow that lies floating on the floor
Shall be lifted—nevermore!
16 nov 2005 Deja un comentario
Vuelvo a mirarte: estás
Y eres el mismo.
Los ojos y las manos, y ese gesto
De la boca, entre tierno y despectivo.
Vuelvo a mirarte: ya no digo nada.
Me he quedado de pronto
Con los labios vacíos,
Sin pasión, sin enojo, sin impulsos,
Sin reproches, sin nada que decirnos,
Sin nada que pedir.
Sin nada mío.
Apenas con un resto de ternura
No sé si para ti o para conmigo,
Para envolverme en ella al quedar sola,
No más sola que ahora. Yo te miro:
Tú estás sereno al fin.
Y estás tranquilo
Porque me quedo quieta entre tus manos
Y me callo y sonrío:
nunca sabrás, mi pobre amor, qué pienso
Cuando sonrío así.
Y alguna vez sabrás que me has perdido.
Mañana, o no sé cuándo. Todavía
No están del todo secas estas ramas.
Pero hoy ha comenzado nuestro otoño
Y hace frío.
Hoy empiezo a quererte un poco menos,
Hoy dejas de dolerme y no estoy triste.