It is often quite obvious why a particular text speaks to us in a particularly powerful way at a particular time in our lives. As with anything human,
however, the reasons might be obvious, but they are not always clear or clearly linear. We might be sad and look to something uplifting; or we might seek to
find consolation in something that mirrors our melancholy.
I have no wish to parade the details of my own recent, continuing and sometimes crippling grief here, but I have been thinking a lot about why certain
texts have touched me so profoundly of late and why others have left me cold -- left me, that is, how they found me and offered me no way out of my grief nor
any way into themselves with the concomitant comfort that that might gift.
My grief has been all the usual and varied colours of sadness and madness. It has been searing, voluptuous, numbing. I foresaw that it would be -- I have
been unhappy, unsettled, unbalanced before (who has not?). I did not foresee that, this time, for much of the time that I was most antic and most lost, most
peculiarly undone, I would have taken from me (I would, I suppose, take away from myself) that which had always been of such solace to me. Quite simply, I
could not read.
The chapter and verse of what caused this unsettling self-loss, all the tawdry trivia that led me to lose one of the things that has always been one of
the anchors by which I keep myself tethered and focussed, are of no importance. But I lost much, not least my home (not my house, this is not a tale of
financial woe, corruption or swindling) and my "girls" (my beloved dogs, who now live away from me and with my family) and more besides. These are quotidian losses:
people lose more than I lost everyday. Indeed, my loss is hardly fully loss: it is a subtraction of excess tied to a form of self-imposed internal exile.
These are slender removals, unrare ravages, commonplace catastrophes. They are, in truth, unworthy of comment or further delay.
Moving away, I presumed a royal road, if not to health, at least to non-grief. I hoped some enforced quiet would allow time for restorative reflection
and, almost the same but not wholly synonymous, time for reading. But I could not read. I could not settle. I could not sit still. I could not read. (I
could, as ever, drink -- and drink I did.) Later, when I could settle, when I could sit still... still, I could not read. I became adept at staring into
space. I hadn't realised it was such a skill. I did not realise that it could become something so exceptionally honed. I never imagined it could be preferred
over anything and everything; most especially, over reading. But sitting still and staring is not a story. So I shall move past my unmoving, and move
In early December, I picked up a cheap paperback copy of "Hamlet". I'd never read "Hamlet" nor even seen it performed. The play has such cultural weight
that a presumption of familiarity is attributed to anyone who might by considered by others to be "well read" (or some such). But the play -- the play that
Harold Bloom calls a "poem unlimited" -- had almost wholly passed me by.
I'm not sure why I picked it up. I'm not sure why of the countless books in my book-lined, book-overloaded little flat, this tatty copy of "Hamlet"
suggested itself as the book that might awaken me to books. But it did. And it did so insistently. You will all, I'm sure, know the outlines of the story of
"Hamlet" better than I did. And, surely, unconsciously, half-consciously, I knew that something in the story of Elsinore's Prince would unsettle my settled
misery, would unencumber me of grief's sometimes comforting carapace, would make me aware that my own madness was merely the mildest confusion, a pale mania,
cousin to mourning but a distant relation worthy of consideration but not the insistent indulgence I had been giving it.
Hamlet runs ahead of Hamlet. And the rest of the players are, at least, two steps further behind. Why does the Prince overmourn a father it seems likely
that he loved dutifully and diligently but not excessively? The Fool Yorick gave him more love as a child than did his uxorious, unfatherly father. It was
Yorick who played with him ("He hath borne me on on his back a thousand times") and Yorick who received the child Prince's tender love ("those lips that I
have kissed I know not how oft"). And why does the Prince bait and berate Ophelia? Unable to love her, it seems, and able only to play with her feelings
(played, perhaps, and perturbed, for sure, by his own feelings) and then able to put on a play for her, Claudius and the court, a play that seems to suggest
that our several performances of our own, presumed self-same selves are always aware of an audience and are doubly inauthentic -- to our never self-same
selves and to those hypocrite lecteurs ever beyond and baying.
Hamlet is a study in the negotiation we each make with the (in)authenticity of our self, and our grief, and with what that self loses even as it becomes
more madly itself via the very losses it witnesses and articulates. Further, we witness the loss that articulation itself is -- and non-articulation too:
Ophelia's madness leads to her early ruination and death, and to one of the play's most beautiful set-pieces in Gertrude's speech about her drowning. We
witness ambiguous double-binds and, binding, rooted ambiguity.
In my own minimal madness, I read "Hamlet" and I heard Hamlet call. Heard him speak to himself, of himself and half-realise he could hardly keep up with
even that utterly, definitionally, self-limiting performance. I realised, along with Hamlet, lesserly, that my own disquiet was perforce undone by its
(limited) creativity and coherence: the coherence of my incoherence mocked my incoherence. But, better, more simply, I read. I sat still and I read. And I
read some more.
It turns out that almost every other line in "Hamlet" one already knows. The play reads like a sourcebook to all that has been written since. Bloom
suggests that Shakespeare invented the human (a sense of the secular, self-questioning subject). I doubt that. Hamlet uninvents the (notion of a) coherent
self even as the most fully human character the stage has ever seen steps forth -- at the birth of subjectivity, Hamlet, our extreme contemporary, shows the
subject to be a kind of fiction. Hamlet validates and allows for the self's self-incoherence; the undoing of the self is the self's own self-making. My local
madness will pass. Our general madness will not. Something comforting therein is almost claimed.