My author’s copies of The Glass and the Flame have finally arrived. As you can see, Toro, my LA Praetorian Guard, is inspecting the copies to make sure we received them all.
Now I know how Sappho must have felt when she wrote to leave her legacy as proof of her existence for posterity. Who knows? A thousand years from now—as long as humanity continues—perhaps a future Stephanie will happen upon my book and do the same.
Ars longa, vita brevis. (Art is long, life is short.)
Before the Greeks came, there were the Minoans, with their Linear A, saffron gatherers, bull-leaping boys and girls, and dolphins jumping out of the Aegean Sea. The Minotaur in the Labyrinth was a creature of the island, and the islanders were vibrantly colorful in clothing and facial expression, as seen in the frescoes. The Snake Goddess danced before the klepsydra of civilization’s history, as if her sinewy body uncoiled to birth her children, first in her beloved Crete.
A History of Crete unfolds the mystery of its people like Ariadne guiding Theseus through the Labyrinth with a ball of thread, allowing us to see the face of the mystical Minotaur: half man and half bull. Rather than producing a stuffy, academically inclined history of Crete, the author organizes each chapter and section chronologically, with Herodotus-like backstories about who the Cretans were, what they did, and how they did it. Crete was Zeus’s home—literally, at least in myth. It was where he was born and where he fathered children in its royal line. Perhaps this home-ground advantage affected Cretan society, whether the god intended it or not.
One of the most remarkable claims I encountered in the book is that, compared with Sparta, slaves in Crete were not treated as harshly as their counterparts in Sparta. Moreover, the Hermaea festival at Cydonia was a Cretan equivalent of a carnival, in which masters served their slaves and endured their ridicule in a role-reversing psychological drama. Such a custom might have helped the slaves release their emotions and thus prevented them from plotting to subvert the status quo.
Although I enjoyed reading this book, it was somewhat different from what I had expected; I wanted to know more about the people, such as what they wore, what they ate, how they spoke, and what they did at home or at work. My growing interest somehow stalled as the centuries passed because I wanted to remain in ancient Crete. Call me biased, but I would have been more delighted to read anything about the ancient Minoans than about Crete under its successive conquerors. But then, that is the author’s call, not mine.
This book is a commanding introduction to more detailed studies of Crete’s mysterious peoples and their lives on the island. And I know that this is what the author wanted it to be. He serves as something of a cicerone, helping readers discover what they did not know. It is also a good coffee-table read to pick up when Netflix has nothing interesting to offer, or simply to dispel boredom.
No matter where you read this book, you will not close it without a piece of ancient treasure from Crete.
Book III of The Aeneid tells of Aeneas and his Trojans sailing through life’s vicissitudes to reach the destined place, Italy. The voyage is perilous and circuitous; it is almost ridiculous that, even when they reach Sicily, Aeneas must detour yet again because obstacles keep preventing him from reaching Italy smoothly. But he knows that it is his fatum—his destiny, written by Fate and scripted by the Olympians. Thus, his voyage is never aimless, nor does he abandon himself to the force of fatalism or an existential vacuum.
In the case of the nameless young Turkish-Cypriot songwriter and music producer in Safe Spaces by Tice Cin, the emptiness of an uprooted life in working-class London is existential: through her eyes, it becomes a void in the meaning of life. Told in the first person, her ballad moves through shifting perspectives, as though she were an alien songbird observing from a separate space. She moves through doorways, “walking past each one,” because she seems to feel that no one cares whether she is an artist from Cyprus whose first language is Turkish. She feels her presence as a songwriter and music producer in the streets of London is insignificant, or worse, invisible. One’s creative value, wrapped in attitudinal value, dims beneath an outward identity defined by culture and gender.
In contrast to her comparison of memory to a messy laundry cupboard, memory, to me, is a messy pile of CDs and cassettes stored on the closet shelves: the first music I came to know, the favorites I could listen to a hundred times over, and the ones I can hardly believe I ever bought. But I don’t want to discard or sell them. And still, I haven’t decided what to do with them while I am listening to “Hunter” by Dido on my iPhone.
The choice of personal pronouns can elegantly convey the author’s shift in perspective, diluting subjectivity with objectivity, and vice versa. I write to create, she writes to speak, and you write to express. We know that the different pronouns work in different ways.
I haven’t read the book yet, and honestly, I don’t think it will be on my book list. From the review, the book seems written for peers of the author’s generation, and its narrator works in the music industry. (Yes, art has money too.) As a young immigrant girl, my concern was getting a job while going to school so that I could help support my family. The narrator does face financial precarity, but she doesn’t seem to carry the same familial pietas—the obligation to help support a family—that shaped my youth. I feel more akin to Aeneas navigating the dangers of Scylla and Charybdis than to the nameless young Turkish-Cypriot songwriter and music producer in London.
I often wonder why God allows the ills of society to persist and their victims to suffer violence for no reason. What are the sins of children who suffer such violence? Why can’t he care more about changing the fates of these children? The same question arises through Aeneas in Book II when he sees his beloved Troy burning and, with a yearning heart, seems to demand an answer. If fate requires suffering, what is fate? Is God truly omnipotent and omniscient?
Book II is Aeneas’s ballad of burning Troy—the story of his fate, which does not allow him to enjoy the ordinary life of a married man. His life doesn’t seem to be protected by the gods, even by his divine mother, who appears to her son as Venus, not as a mother. They force him to fulfill sacred pietas by carrying Troy’s future to foreign soil, where his descendants will build Rome. He tries to resist their gambit on the chessboard, where he is their number-one knight, moved around at their pleasure. Even his mother Venus is part of the divine ilk and hurries him out of Troy like a mom sending her son to school before it’s too late. In Aeneas’s mortal eyes, the idea of becoming the forefather of Rome appeals to him less than being a husband, a father, and a son at home. Can even his divine mother protect him from this fate?
Gods are cruel just as God is cruel. They make his life easy only when he acts according to their will. Without the gods’ command, Aeneas would not have thought of fleeing the burning city with his elderly father Anchises on his back, his little son Ascanius at his right hand, and his wife Creusa following behind. But then Creusa must stay away from her husband, who has a duty far greater than his personal life. Her ghost appears and tells Aeneas that he must leave; as she vanishes into the folds of mist, all his chances of escaping his fate and its burdens vanish with her. He has no reason to stay but must move forward against his will.
The Trojan Horse, Laocoön and his two sons engulfed by the sea serpents, and the cries of Priam and his wife Hecuba all signify the great labor of birth in the process of dying, all within the fate of a man who must act out his assigned role in the divine chess game.
My First book ever selected and published by an independent press. I knew that one day I would have my own book published. It is not arrogance disguised as confidence. Writing has always been part of who I am.
The Glass and the Flame is a fugue of the heart, woven from multiple strands of longing and sorrow into a polyphony of eros and psyche. I have learned that you can write the felt without being met.
The axiom that “you are who you are” is not necessarily true in my writing. Rather, I am what I write.
In terms of Orwell’s reasons for writing, I write from aesthetic enthusiasm and sheer egoism. Neither political purpose nor historical impulse belongs to my work.
If you dare, walk with me in the garden where Eros freely roams with Psyche.
For eleven years you have read me here. I am still here. But I am also writing on Medium now — longer essays, book reviews, and the kind of prose that arrives at midnight and demands to be written. Come find me: medium.com/@etoile1291
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