Cons and Quests; Things and Violence [Life A User's Manual: Part 2]
A few weeks back, I posted about the first section of Life A User’s Manual (TRANSLATED BY DAVID BELLOS), which is the Spring Big Read over at Scott Esposito’s Conversational Reading blog. As mentioned, I love Life, haven’t read it in years, and had every intention of keeping up with this reading group and posting weekly comments.
Well, of course that didn’t happen.
I’m almost back on track though. Almost. But rather than abiding by Scott’s reading schedule I’m going to catch up by writing short(ish) posts about each “Part” of the novel. My last post covered Part I, so here goes with the second section of what is arguably Perec’s masterwork . . .
First off, I want to direct you to Scott’s first post about this section of the book. He does a great job of providing an entryway to this section, beginning with the wonderful con (or is it a double-con?) of Sherwood:
We’ve already been talking a great deal about things and descriptions, so now it’s time to talk about surfaces. I’m thinking specifically in terms of Sherwood’s Tale, in which our overly credulous Sherwood purchases what he believes to be the Holy Grail, but is in fact scammed by crooks [pp. 96 – 109].
It is one of those elaborate confidence scams where a person is shown one small piece of evidence after another to slowly build up trust in what is ultimately a big, unbelievable falsehood. As such, it is very much a story about surfaces, about essentially taking evidence at face value in a naive sort of way, which of course we all do as a simple part of life every day. If there is any one thing that has distinguished itself so far in Life A User’s Manual, it is that Perec is challenging us again and again to look beyond surface descriptions.
This particular version of that exhortation adds a special twist. In the lead-up to Sherwood’s Tale, Perec goes into the idea of collecting unica–objects like the Holy Grail for which only one example exists in the world. In his discussion of unica, Perec notes examples like “the octobass, a monstrous double-bass for two musicians,” or “animal species of which only one member is known to exist,” before finally giving us a small warning: “any object whatsoever can always be identified uniquely, and . . . in Japan there is a factory mass-producing Napoleon’s hat.” 
There are innumerable things about this book that draw me in—the self-referential bits, the descriptions of objects upon objects, the brilliant lists, the ambitious construction, the jigsaw puzzles and other games, etc.—but one of the strongest has to be the little mini-stories littered throughout the novel.
In Part Two, there are a number of really fascinating ones, which tend to revolve around quests for things, or for revenge . . .
There’s the aforementioned story of James Sherwood—collector of unica—and his attempt to buy the Holy Vase containing Christ’s blood. There’s Appenzzell’s pursuit of the Orang-Kubus, a Sumatra tribe living in the forest, moving and setting up new villages any time the outside world found them. There’s Ericsson’s quest to find the nanny responsible for the death of his son and suicide of his wife. There’s the conclusion of Bartlebooth’s life-quest to paint 500 seascapes, have them made into puzzles, complete the puzzles, then remove the watercolor and dip in into the sea.
Scott makes an interesting point about these quests in his second post related to Part Two of the novel:
At this point in our read, I would think that if the title “Life A User’s Manual” is to be taken as an unironic title we have to think it has something to do with these futile, ultimately life-constraining quests that have already proliferated so much in the book. We might consider what causes people to enter into these quests, what roles the quests serve in the lives of their owners, how and when they become traps, how they ultimately end, and whether and how they give a life meaning.
When I was reading this section, I was struck by how many of these quests or pursuits were either futile or self-destructive.
For example, when students decipher Appenzzell’s notebook about the Kubus, they find this “cruel and obvious truth” about why the Kubus kept moving everytime Appenzzell started getting involved with their tribe:
However irksome are the discomfitures which a man who has given himself body and soul to the profession of ethnography may encounter in his attempt to grasp the deeper nature of Man in concrete terms—or, in other words, to apprehend the minimal sociality defining the human condition by conquering the heteroclite evidence of diverse cultures—and although an ethnographer may not aspire to more than the discovery of relative truths (since it is vain to hope to reach any final truth), the worst difficulty I have had to encounter was not at all of that kind: I wanted to go to the absolute limit of the primitive; had I not got all I wanted in these graceful Natives whom no one had seen before me, who would perhaps no be seen again after me? At the end of an exhilarating search, I had my savages, I asked for nothing more than to be one of them, to share their days, their pains, their rituals. Alas! they didn’t want to have me, they were not prepared to teach me their customs and beliefs! They had no use whatever for the gifts I laid beside them, no use at all for the help I thought I could give! It was because of me that they abandoned their villages and it was only to discourage me, to convince me there was no point in my persevering, that they chose increasingly inhospitable sites, imposting ever more terrible living conditions on themselves to show me they would rather face tigers and volcanos, swamps, suffocating fog, elephants, poisonous spiders, than men. I think I know a good deal about physical suffering. But this is worst of all, to feel your soul dying . . .
And Bartlebooth’s 50-year plan is a perfect example of going from nothing to something to nothing, as he learns to paint, paints 500 ports, solves 500 puzzles, and then dips the 500 paintings in water, washing away the image and leaving only the experience . . . This is perfectly stated in the third reason for his lifelong plan:
The third was aesthetic: the plan would be useless, since gratuitousness was the sole guarantor of its rigour, and would destroy itself as it proceeded; its perfection would be circular: a series of events which when concatenated nullify each other: starting from nothing, passing through precise operations on finished objects, Bartlebooth would end up with nothing.
Perec’s relationship to “things” is a very fruitful line of inquiry, starting from his early work Things: A Story of the Sixties. More on that in a different post.
The other thing I wanted to mention was the thread of violence that runs through this Part. Not only is there the sordid story of Ericsson’s revenge, which results in a heap of dead bodies and a couple of suicides, but there’s this curious bit from “On the Stairs, 3” about the life of a flat and the building as a whole:
one day the young Marquiseaux girl will run off with the Reol boy, one day Madame Orlowska will leave again for no apparent reason, for no real reason either; one day Madame Altamont will fire a revolver at Monsieru Altamont and the blood will spurt onto the glazed hexagonal tiles of their octagonal dining room [. . .]
So, yes. If anyone has an comments/thoughts/opinions, post them below, or over at Conversational Reading.
Part III on Monday, Part IV next Friday, and then I’ll basically be caught up . . .