How to write historical fiction in the face of contested history

 

visigoth.jpegGoing over the details of my novel set in Toledo I revisited the museum of magic, set in a tenth century cave that was an Islamic dwelling during the time of Casilda, a Toledan princess-cum-saint, whose story weaves through the trilogy. Back in the city after two years, spending time checking my memories of places, has raised several questions of how to do justice to the historical threads in my writing.

Weaving story from fragments or overwhelm

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Much of the novel, For Hope is Always Born, takes place in the present, but a significant strand goes back to Moorish Spain. It’s a period that has proved difficult to research.

There’s a great deal of writing on the broad brushstrokes and there are certain characters who have captured imagination, like the slightly later El Cid. But there is a paucity of detail about ordinary daily lives, particularly in English. Despite the enormous amount of historical record across centuries and locations, it’s always the quotidian that is missing. Most history concerns the elites, whether of class or gender.

Internet searches on the history of this amazing tenth century home, with its two surviving hamsa images beside the slender entrance pillars, yielded nothing. I could only discover that had two-storeys, a well and courtyards. More ironically, two of Google’s top hits on this building were from blog posts I’d written myself on my last visit to Toledo.

At other points the problem has been in choosing the details to include. I’ve read several books on Islamic advances in learning, from alchemy to botany, from geometry to the best time and way to dig wells. It’s tempting as a writer to want to show off all this reading, but putting in too much detail is boring and distracting for a reader of story. The art is to get a sense of authenticity, to conjure the time and place with all the senses working, but not to let the skeleton of research show on the body of the narrative.

Weaving story from contradictory histories

Visigoth Museum, Toledo, Adam Craig

Where there are descriptions of social arrangements, the accounts differ widely.

Some historians view Moorish Spain as a golden age paradise. In these accounts there was universal education, for girls as well as boys; well-lit paved streets; multicultural scholarship, religious tolerance and a high standard of living. Such is the view of historians such as John G Jackson and Ivan van Sertima.

The controversial Cordovan princess, Wallada bint al-Mustaki, is a prime example. Her dates overlap with Casilda’s and she was similarly a daughter of one of the last Umayyad caliphs. A poet who inherited her fathers estate when he died without a male heir, she had a reputation for teaching poetry and literature to all and sundry. Criticised for her unconventional dress-style, including a refusal to wear a veil in public, and for her outspokenness, as well as for taking many lovers, Wallada epitomises a golden-age history.

Other historians view the Moors as barbarous invaders who destroyed an existing civilisation. This view accuses the Moors of stealing from Visigoth culture and taking credit for its advances. Dario Fernandez-Morera, for example, claims:

under Islam the art of the Visigoth capital decayed, as the conquerors wiped out the traces of Catholic grandeur.

Such historians seem much less concerned when the Catholic church later persecuted Jews or turned architecturally exquisite mosques and synagogues into churches.

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How to use the fascinating twists of writing process

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Mezquita Bab al-Mardum, Toledo – Adam Craig

I’m currently writing book 3 of the Casilda Trilogy.

Through the lives of Catherine, Selene and Miriam, the Casilda Trilogy explores the distance between myth and reality: the myths we live in, whether of personal fantasy, dreams or the political realities that exert stresses on individual lives. What is the nature of truth and where do we find it?”

It began with This is the End of the Story

Belief is Cassie’s gift, so much so that she believes herself to be whoever those in her life tell her she is — Cassie, Kat, Kitty, even Casilda, as her friend Miriam insists, an 11th century Muslim princess from Toledo who later became a Catholic saint.

Bound together by Miriam’s extraordinary internal world, Cassie’s belief and a traumatic incident on a beach, Cassie’s loyalty only strains when an act of betrayal propels her towards Liam, also waiting to tell Cassie who she really is.

But Cassie may be more resourceful than either Miriam or Liam imagine. And when she eventually visits Toledo, tracking down places where Casilda might have walked, is this the end of the story?

Exploring how one person might support the fantasy life of another, the novel is in Quixotic tradition. This is the End of the Story raises questions about perception and identity, about friendship, love, loyalty and the stories we tell ourselves or allow others to tell about us.

Like Don Quixote, the novel is in two parts. Part I has 8 main chapters interleaved by vignettes. The chapters follow Cassie (who eventually reclaims her full name, Catherine) and Miriam, both a coming of age narrative and an exploration of identity. The vignettes give insight into the political and cultural context of the story, the end of the 1970s in industrial Teesside.

Part II revisits and finished the story from Catherine’s perhaps unreliable viewpoint. Looking back, she is trying to make the facts as she sees them fit the story as she felt it.

Writing it, the process was one of creative chaos. At the core was a story I had lived with for thirty years, but I wrote the scenes rather as memory works — via all kinds of random associations and circuitous routes.

Piecing the individual scenes together was an extraordinary undertaking. I knew it would not be a linear novel, but how the parts fitted together was crucial so that the right clues came at the right times. And to ensure the reader could navigate the time switches. The process felt sometimes like making Frankenstein’s monster and getting the head under the armpit. It took several attempts, but suddenly it fell into place.

In addition to mirroring themes and structure in Quixote, I also wanted to work in allusions to Dostoevsky’s journals, as one of the main characters suffers a similar form of epilepsy.

And I added a further cultural allusion in the chapter titles. Cassie (Catherine) is somewhat out of step with her context. She doesn’t listen to the popular music of the day. She’s not much of a ‘joiner’. I signalled this by using song names from a Canadian folk singer who other teenagers weren’t following at the time, but Cassie was. Each title and the song it refers to says something about the events of the chapter.

The other literary allusion of this book is Elizabeth Borton de Trevino’s Casilda of the Rising Moon. Cassie’s close (and strange, Quixotic) friend, Miriam, is certain that the two of them have lived before, most notably as Casilda, an 11th century Moorish princess of Toledo, and Ben Haddaj, apparently a Muslim prince of Zaragoza. Casilda converted to Christianity and was later beatified and finally canonised.

In her life she became a hermit living near healing springs in the Castilian mountains and several miracles were attributed to her. Trevino’s children’s book, which I read in the 70s, is a marvellous sweeping romance that treats the Muslim, Christian and Jewish populations of Moorish Spain with great sympathy. It’s a story that had stayed with me and fascinated, but I wanted to write a more mystical and complex Casilda.

In the first book of the trilogy, the notion that Cassie and Casilda might be the same person across a century of history is ambiguous, but I dipped into Casilda’s story and it was a delight to do some research in Toledo. There is little trace of her, but there is a cave house from her time and a beautiful tiny mosque (later a church), Mesquita de Bab al-Mardum.

If this sounds complicated, I wanted the end result to be accessible and the reviews seem to support that I managed this. It was a lot of fun to write and the freedom to simply write scenes in any order and worry about how they fitted the shape later was liberating.

It moves on to A Remedy for All Things

I hope you will read the rest of the post on Medium – the trilogy ends with For Hope is Always Born and the post discusses the challenges of writing  trilogy, the power of place and objects in writing and moving on from the trilogy… Thank you for reading and for your support here and on Medium.

Becoming a Different Story

I’m currently working on a book on writing and the creative life and looking to connect with others, thinking about the power of story. If you’d like my 9-chapter eBook on writing and the writing life sign up to my email list or just feel free to continue the conversation.

 

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How to measure and not measure a life

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I’ve recently completed an extraordinary four weeks of research, writing and travel in Spain, ending in Barcelona after two weeks in Toledo, via a few days stay in both Zaragoza and Burgos. The pressure of unfamiliar places, the space to devote time to walking and soaking up the places, and writing, is perspective altering. A whole month away to dive deep into a passion is a privilege and a challenge and I can feel shifts taking place in how I view my use of time and the nature of my future work.

Life, David Henry Thoreau tells us, is precious. We do not want to find ourselves at the end of it having not lived. So how do we know that we are living, that we are sucking out the marrow of life?

For me it has to do with the courage to live as the person I want to become. That has made me think hard about my art and my work and about what I need to let go of in order to measure my progress.

The apophatic way

In theology, the via negativa (negative way) describes divinity by what it is not. This is the tradition of what must be absent for something, in this case ‘God’, to be God. So much of what consumes our lives and out time is inessential. We need a negative way in order to pursue great things.

The speaker Stephen Covey illustrates this with a large clear bucket. Into the bucket go the elements of our lives. One set comprises pebbles, which represent the thousand and one small demands on our time. The other set is big rocks that represent the important things: family, transformational relationships, meaningful work, passions… If we tip in the pebbles and then try to fit in the rocks, we will fail to make room for the things that matter. If we take care of the rocks first, the small things will fit around them.

Greg McKeown goes even further in the book Essentialism, pointing out that many of the small things could disappear without anyone noticing. And in Good to Great, Jim Collins says,

If you have more than three priorities, you don’t have any.

Taking time away from my normal environment and routines is a powerful reminder that what we don’t do, the things we don’t want to be, are vital.

What do you need to let go of to be the person you want to become?

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For me, some of those things are qualities or mindsets that limit me. Things like:

  • making excuses for not keeping promises to myself
  • small thinking
  • fear
  • attaching to outcomes rather than to the hope, expectations and process
  • complaining instead of problem-solving
  • self sabotage

Other things that I’m acutely aware of needing to let go are those things that so many of us tolerate in life and that, once tolerated, set the tone of our days, weeks, months and more… Life is too short and too precious to tolerate:

  • wasted time:

I don’t mean day dreaming or rest or play or creative mooching. What wastes time (and our lives) is more often those small pebbles — hours on Facebook, demanding emails, inessential nonsense…

  • bullying and harassment:

Sometimes aggressive and difficult people can teach us a great deal about ourselves by how we react. I recently had an onslaught of demands and undermining from someone over quite an extended period. It made me reflect on lots of aspects of my internal response and the importance of doing the creative work I’m committed to and letting it speak for itself. And it also made me much more clear about setting boundaries and what none of us should tolerate.

  • bad literature

Story is my way of making sense of the world. Narrative matters in every civilisation and era. Not only do I want to make Cinnamon Press more and more a home for excellence and not only do I want to push my own writing further but, even more fundamentally, I have no time for story that lie. I don’t mean stories that are imaginary or fantastical. I mean story that deliberately misleads, that sells hatred and division, that promotes the myths of fascism or greed. Story is too urgent for that.

The katophatic way

Having a concentrated period to be in flow state, writing and immersing myself in unfamiliar places, concentrates the heart. The tradition of katophatic theology deals in what we can positively say. We need to know what and who we don’t want to be; what we need to let go of, but we also need to know what we want to embrace.

What do you need to embrace to be the person you want to become?

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How to fly with imagination and inspire new life

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In a fantastic essay in The Wave in the Mind, ‘The Operating Instructions’, Ursula K Le Guin notes that imagination is humanity’s single most important tool.

She considers that while the concept of the ‘creative’ has become watered down, ‘imagination’ retains its power. It is a fundamental way of thinking, she argues, something that is innate but which we can learn how to use well, in a similar way to training the body.

During a period of travel around Spain, as I take time out of my normal life and immerse in imagining and writing, it’s encouraging to consider how vital imagination is.

So, how do we train the imagination?

Le Guin is adamant that we learn it best from literature, whether oral or written.

Words are the wings both intellect and imagination fly on … to train the mind to take off from immediate reality and return to it with new understanding and new strength, there is nothing like a poem or a story.

Through story every culture defines itself and teaches its children how to be people and members of their people.

This is powerful encouragement to writer. As I work on a complex story that has at it’s heart questions of identity and how we transform ourselves, it’s timely to remind myself that flying with the imagination promotes

  • a sense of identity and renewed self-image
  • autonomy within community
  • deeper understanding
  • listening
  • alternative possibilities
  • a sense of purpose and quest

That is a powerful tool with vast potential.

Imagination gives you a sense of identity and renewed self-image

Imagination is fundamental to how we see ourselves. If you think about how you saw yourself as a child, it’s likely that imagination played a huge role in what you decided to do as an adult. We play with dolls to imagine parenting. We have pretend cookers, pretend surgical kits, write plays that we make our families perform … Imagining leads to decisions, to seeing ourselves as a doctor, teacher, priest, writer, mother …

As a writer, I’m fascinated by the intersection of imagination and identity. My protagonists in the Casilda trilogy have searching questions about where identity begins and ends, about how we make connections across time and culture.

Imagination and identity are both internal processes. We have to imagine who we are before there are any external processes. Being comes before doing. Spontaneity then becomes a vision that we hand over to the unconscious and let it do its work. Moreover, imagination is a safe place in which to take risks; we can imagine outcomes before trying them out.

The philosopher, Paul Ricoeur, sees imagination as productive and creative. Ricoeur argues that imagination transforms reality through creative acts. Moreover he considers that the imagination that helps us form identity is most clearly manifested through fiction, which creates meaning. Similarly, Sartre saw imagination and narrativity as necessary for the formation of a coherent and meaningful sense of self.

In short, the story of who we are is an act of imagination. As Kurt Vonnegut puts it:

We are what we pretend to be, so we must be careful about what we pretend to be.

Imagination fosters autonomy

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12 things I’ve learnt while travelling and writing

 

1-lwEieJZBj3vVaAOsqT-MLw.jpegI’m currently in Burgos, Spain, in the second week of a month-long writing retreat while travelling to research the third novel in a trilogy. Travel is an extraordinary thing. It makes us change gear, it takes us out of our comfort zones and normal routines, it makes us experience life as the outsider in some small sense.

In short, it teaches us a great deal that should make the writing stronger and deeper. I got a sense of this last year when I had the opportunity to research my latest novel, A Remedy for All Things, the follow-up to This is the End of the Story, in Budapest. But what I’m learning has been massively added to by this trip.

1. Exhilaration changes us

Abraham Maslow describes peak experiences as:

rare, exciting, oceanic, deeply moving, exhilarating, elevating experiences that generate an advanced form of perceiving reality, and are even mystic and magical in their effect upon the experimenter.

Experiences that interrupt our routine rhythms, that give us the chance to experience awe and gratitude, result in adjustments to how we perceive the world.

2. Time is precious, yet it’s possible to be time rich…

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How to live and write in hope and expectation without attaching to outcomes

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Any art undertaken with commitment and seriousness becomes a metaphor for the artistic life and, I suspect, for life in general.

To remain hopeful, to not become cynical and jaded, is fundamental to becoming a different story. And the world needs different stories; those that are radical, transformative, challenging and nurturing. To evolve the stories, we have to foster hope and expect great things. But we should also be open to outcomes we didn’t expect, may not have desired. We have to be willing to learn, regroup and hope again.

The elements of hope:

  1. imagine the quest: What is it that you want to happen?
  2. break the quest down into steps: How will you make it happen?
  3. align your passion and your motivation: How committed are you?

Hope and intrinsic motivation go hand in hand. We only expect transformation and change when:

  • we value the quest and welcome the process
  • believe that the quest is possible
  • believe that we are effective in the world and can make things happen

And we will only value and believe in a quest and in ourselves to pursue it if the aims are:

  • clear
  • desired
  • believed
  • expected
  • invested in

Attach to nothing

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But investing in something is not synonymous with attaching to outcomes. If we fixate on the end rather than on the process we lose the ability to respond with flexibility to whatever happens along the way. If we make the quest all about one specific outcome that must happen, then we will become cynical and disillusioned when other things happen along the way. Benjamin Hardy puts it like this:

Expect everything, attach to nothing

The quest is the decision you have made. It might be to complete a novel or sequence of poems. It might be about personal transformation or a decision to prioritise transformative relationships over transactional ones. It might be about changing your work or lifestyle. Whatever happens, you have changed the story of yourself. You have shifted perspective and whatever the specific outcome:

…I’d love you to continue reading on Medium and please clap (to 50:)) there. Thank you for your support!

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How to stop valuing relationships and make them gifts

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Economics is everywhere — we talk about the ‘value’ of relationships. If a friend gives us a gift, for the sheer joy of it, not because it’s a birthday, we begin to wonder if we ‘owe’ them something or feel uneasy about being ‘indebted’.

Transactions have run riot to such an extent that even children in nurseries find that ‘value added’ is the criterion measuring their education.

We hear people who are in love saying they don’t feel ‘worthy’ of the other person. When you are asking ‘Do I deserve this person’s love?’ there is no answer that makes sense because the whole question arises in an economic mindset. But that’s the wrong paradigm for relationships.

An overwhelming amount of relationships are transactional. Not only those that are set up as bald economic deals, but from work to marriages. Transactional relationships are all about self-interest and what you get. If conflicts arise, the goal is to win, not to resolve. In transactional relationships what matters are outcomes, not emotions; systems, not people.

Transactional relationships have been important throughout history in encouraging cooperation, whether between bartering individuals or nations. There is a place for transactional relationships, but ultimately they only work if the receiver will return the favours. They are quid pro quo.

And not only are they economic-based, but they are also scarcity-based. Transactions and fear are frequent partners.

  • Let’s make a treaty with that tribe so they don’t come in and destroy us.
  • Let’s do favours for these people because then they’ll be in our debt when we need something.

In a transactional relationship unconditional generosity is a scarce resource. We may not use money (unless it’s about buying a product or paying for someone’s time) but there will be trade and bartering taking place and a jostling to ensure that we get ‘good value’ for what we give. Transactional relationships involve:

  • competition
  • manipulation
  • negotiation
  • keeping a tally
  • winners and losers

Deep, meaningful relationships need another basis. They need a mindset of trust and abundance. These kinds of relationship are not transactional, but transformational. They don’t fizzle out when there is nothing to be ‘gained’. They go on energising because the power of collaboration changes people; together they can address intrinsic needs.

In transformational relationships there is a shared purpose. The relationship itself becomes the focus rather than competing egos. So why do we experience so few transformational relationships? And how can we shift from the economic model of transaction to the ecology of relationships as gifts?

Shift to an abundance mindset

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If we want have amazing relationships we have to be givers. What stops most people from being generous is not intrinsic meanness, but fear. People are afraid that if they give, others will exploit this and ‘take advantage’ (more economic thinking).

And it’s true, this can happen and it’s rife in many workplace settings. The people at the bottom often make the most value for a company and only to gain least.

And in personal relationships there are people who will see giving as a weakness that they are more than happy to use and abuse.

But despite this, generosity isn’t something that runs out. Generosity is something that multiplies with use, not diminishes.

… I hope you’ll read the rest on Medium and if you enjoy the post, please clap there. Thank you!

 

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10 reasons why you don’t need to succeed to be a success

blog.jpegSuccess and failure are slippery and complex concepts. Some types of failure, the simple antonym to success, can be devastating. A car fails and people die. A pregnancy fails with the loss of a precious life. Mental health fails leading to breakdown and suffering. No one sane wants to court this type of failure. As James Altrucher comments:

There’s this “cult of failure” that has popped up recently. That you need to fail to succeed.

This is not true. Failure really sucks. You don’t want to fail.

There’s also failure that arises from negligence. When we fail to live in the moment, when we don’t attend to something crucial, terrible things can happen. Anything from an oil spill wiping out ecosystems to emotional damage to a loved one who knows we’re not there for her.

There’s nothing attractive about this type of faiure. However much we manage to learn from it on reflection, it would always have been better to get the learning in another way.

Moreover, when we’re dealing with the type of failure that comes from our own negligence, it’s not appropriate to relabel it as ‘success’ or ‘learning’ to duck the responsibility. There are times when the things that go wrong are shouting out for us to pay attention and do some deep reflecting.

And yet, when Samuel Beckett advises:

Ever tried. Ever failed. No matter. Try Again. Fail again. Fail better.

I’m completely in agreement, which leads me to thin that what we mean by failure isn’t a monolithic thing. And it’s this other sort of failure, the type that involves taking risks, that we can redefine as success. In this sense, you don’t need to succeed, that is you don’t need to realise every goal in exactly the way you’d envisaged it, be a success.

Why? Because:

1. Inversion isn’t always failure

The common question, ‘What’s the worst thing that could happen?’ is a useful shorthand for the Stoic notion of inversion. Stoics, like Marcus Aurelius and Epictetus, practiced premeditatio malorum, or ‘premeditation of evils.’

The idea was to consider the worst outcomes of an action. What if this results in bankruptcy or losing my home? What it this leads to everyone disliking me?

The point of the exercise was to anticipate possibilities in order to plan better and think about how to manage worse case scenarios. And it was also a way to overcome fears. As Paulo Coelho says:

There is only one thing that makes a dream impossible to achieve: the fear of failure.

But inversion isn’t always about failing. Not only does this exercise help us to think about what might happen and prepare as far as possible, but it also provides an alternative way of thinking in general.

As James Clear points out:

Inversion is often at the core of great art. At any given time there is a status quo in society and the artists and innovators who stand out are often the ones who overturn the standard in a compelling way.

Great art breaks the previous rules. It is an inversion of what came before. In a way, the secret to unconventional thinking is just inverting the status quo.

And it’s not only art. A mathematician might invert a difficult problem in order to reach a solution.

Too often the definition of ‘success’ is being popular, going with the status quo, pursuing goals that everyone else values and expects you to aim for.

Inversion challenges this. What you end up with might not be ‘success’ in the eyes of the crowd, but it might very well be innovative, ground-breaking and exactly where you want to be.

2. Taking a chance is an antidote to perfectionism

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Perfectionism is a kind of paralysis. On the one hand perfectionism demands of you that you can do everything: achieve ten goals before breakfast, produce a manuscript with not one comma out of place … On the other hand, it’s demands are so preposterous that you will stop in your tracks and procrastinate rather than risk failure.

Of course aiming high is good. Of course you should improve your craft. As an editor I’m a fan of putting in the work, making things excellent, stretching our boundaries as writers. But there is also a time to let go. And there are times when you need to take a chance. As Brené Brown puts it:

Healthy striving is self-focused: “How can I improve?” Perfectionism is other-focused: “What will they think?

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For a young writer

This isn’t a usual post about writing and the writing life, but a plea to help a particular group of families and young people.

I’m currently in York for work and had two amazing conversations today – random and with strangers.

The first was with a young writer working in a clothes shop while doing her literature degree. We talked about place and about the need to take time out of mainstream education and just be at certain points in life.

The second was with a brave mum who is trying to get changes to the law for adopters and special guardians – people caring for some of the most vulnerable children in society.  We got into the conversation because she mentioned that her son ‘Jake’ wants to be a writer.

Jake’s story is powerful and poignant, but sadly not rare, for all he’s been through. His mum and the organisation she set up need a lot of help to get voices like ‘Jake’s’ heard:

This is his story

And this more about the petition and a link to sign the petition

Thank you for reading.

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The Objects that Speak of Us

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Part 5 on writing a novel trilogy

Researching A Remedy for All Things in Budapest, I was been aware how vital artefacts can be in communicating something about a person. The thought struck me on a walk along the Danube, confronted by a simple and heart-breaking installation along the bank — pairs of shoes in memory of Jewish citizens herded to the river in 1944 and 1945. There they were made to take off their shoes by members of the fascist Arrow Cross party, and shot. Their bodies washed away by the river while the shoes remained, empty.

The imprint on objects

Another author, Nigel Hutchinson, who is an artist as well as poet, remarked that shoes are particularly affecting because of the way a foot shapes a shoe to itself, so that each one bears the unique imprint of the wearer. This is certainly the case. And other artefacts can also speak volumes as I noticed when I visited the Attila József Museum. Not only were examples of his hand-writing on display, but other personal objects. The retractable pencil that he wrote with. A facsimile of a rocking horse that was his only toy as a young child and which he gave to his mother for firewood when they had none. And a small change purse.

The purse went into a scene when the Attila of my novel first meets Selene:

No, don’t think that, she reassures. I can’t explain how I’m here, but I am real. I was about to make dinner for my mother. I sat down for a moment and thought I was getting a migraine, but then I heard a train and … I heard a train last time too.

You are still feeling sick?

No, the pain didn’t come. I get this phantosmia — of oranges usually — then lights and darkness over half my vision, but both times I’ve met you … the symptoms have started, but no headache — I hear a train and … here I am.

Phantosmia, Attila repeats, as though savouring the word. You are hungry? There’s a taverna on Szoladi útca with good food. I might even have a few worthless pengő with me.

Selene smiles, reaches into a pocket for her small purse. If we eat it will have to be you who pays, she says, holding out coins — forints and fillérs. My currency that will be meaningless in 1937.

He pulls a well-fingered, small, square change purse from his pocket. It’s stiff brown leather creaks a little as he eases the flap from underneath the cross-strap and peers inside. He nods and smiles. So, I will buy you dinner.

But you … I don’t think you can afford …

A special occasion, he insists.

He holds an arm and she links it as though they are old friends.

Objects as connection

picture by Adam Craig

And other objects assumed even greater importance in communicating themes through the novel. Catherine wears a small necklace that first appeared in This is the End of the Story. She find is by her bed when she is in Toledo searching for traces of the 11th century Casilda and dreams that her friend Miriam is with her:

When I step out of the shower, the flow of blood has ceased.

Here, Miriam says, enfolding me in a white towel. And this, she adds. She holds out a white knitted shawl that I’ve never seen, but know from the pages of Casilda of the Rising Moon, pulls it around me. It’s a cold night, she says, get under the blankets. I’ll make you some mint tea.

I slide between white cotton sheets, drowse.

When I wake, the sky is dark, sharp stars dazzle through open shutters. On the bedside table of dark wood and mother of pearl, a silk cord of palest blue, strung with a tiny hamsa: the hand of Miriam in damascene black, silver, gold. Beside it a turquoise glass of mint tea has cooled.

The hamsa becomes Catherine’s link back to Miriam and to a time of a more visionary sense of the world. And later it also becomes a link to Selene, who, imprisoned at the end of the 1950s, seems to be in possession of the same talisman, carefully hidden.

… I hope you’ll read on over at Medium – where you can also ‘clap’ for the post. Thank you for reading and for your support.

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